Gell's Remaines: Or, Several Select SCRIPTURES OF THE New Testament Opened and Explained: WHEREIN JESUS CHRIST, As Yesterday, To Day, And the same for Ever, is Illustrated, IN Sundry PIOUS and LEARNED NOTES AND OBSERVATIONS thereupon.

In Two Volumes.

By the Learned and Judicious Dr. Robert Gell, late Rector of St. Mary Alder-mary, London.

Collected and Set in Order by R. Bacon, Ph.

Jerem. 6.16. Thus saith the Lord, Stand in the way and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest unto your Souls.

Vulgarium animarum oculi Divinitatis radios sufferre nequeunt, Aug.

LONDON, Printed for NATH. BROOKE, at the Sign of the Angel in Cornhil, near the Royal Exchange. 1676.

A PREFACE To the Candid and Christian READERS.

Men, Brethren and Fathers.

OUr Saviour, after he had fed five thousand, with five Barley Loaves, and two little Fishes, gave commandment to his Dis­ciples to take up the fragments, that nothing be lost, Joh. 6.10.11, 12. And behold, there was taken up twelve Baskets full, much more at the last, than appeared at the first. This com­mandment hath touched, and obliged us likewise to gather up these Remains of this Learned and Pious Author, that no­thing of his (as much as in us was) might be lost; for we doubt not to affirm, that they are of the same sort of Viands, where­with our Lord himself fed so many thousands in the Wilder­ness. It is said very fitly for our purpose, in the ordinary Gloss on that place, that the five Barley Loaves were Vetus Lex, the old Law contained in the five books of Moses, and they are said to be Barley Loaves, Quia Lex Cibus est Rudium: Medulla hordei, tenacissima palea, & vix separabili tegitur. Because the Law is the food of the Rude and Weak; the pith or inward part is covered with a most tenacious and scarcely separable husk or shell. But behold in this Work, the old Law is opened, so, as not only to become Food for Babes, but strong meat for them that are of full age, that by reason of use have their senses exercised to discern good and evil: But though Fragments (which Origen understands to be those more abstruce, Divine, and secret Mysteries, which are usually made light of, if not with contempt trod under foot, by the more carnal and unspiritual, and inconsiderate, both Hearers and Readers; yea, and these as well of the Learned, as the Unlearned sort) and broken Meat, yet such as have a good savour to them who have an hunger after the true hea­venly Food, that same panem super-substantialem, we daily pray for: Not indeed so prepared, as they would have been, had the Author himself lived to have brought them forth. However, they are no other, but, in the very Truth, the same with his own Copy, written with his own hand, and faithfully transcribed for the Press.

Now that the Readers may not take offence, that there are so many references in some of these Notes, especially those on Matthew, to others more fully speaking to the same thing; they may, and ought candidly to judge, that the Author in­tended the publishing of them all, that what seemed to be wanting in the one, might be fully found made up in the other. And this we doubt not, but ye will find, saving that I am to advertise you, that though these are hitherto preserved, yet many were (to our great grief) lost, in the great hurry of that Fire, which lately burnt this City, some of them lying distant from the other, so miscarried: But through the mercy of God, these (like Moses) having escaped the violence of the Fire (as he did of the Water) are here left, as Monuments of God's Love to the World, and in particular to this City, to whom this Trumpet sounded Shrill e­nough, that they might have heard it to their amendment, and so their preserva­tion; for God Lightens before he Thunders: but their Ears were bored before by others, to their unutterable hurt and ruine. But the City being now, as miracu­lously restored to its former outward splendour, as it was suddenly, and to asto­nishment laid in Ashes: This is in the other way of preaching the Gospel to them, and the whole Nation; the second time offered unto them in writing or print; for so this Author gave heed unto that tripple command of our Saviour to Peter; Pasce oves meos, feed my sheep, which some understand to be verbo, vita, & scripto; by word, by life, and by letter, he hath taught this City by the two former already, both which they may find a new imprinted for their use now, in Letters and Syllables.

2. Some may also take offence, that especially in this Volume they meet with so many, &c's. But they need not thereby be troubled; for first, the sence is good, and entire without them: and secondly, what is wanting, generally is either the full expressing of some Clause or Verse in the Scriptures, which to have set down at large, would have too much, and unnecessarily enlarged the Volume, especially considering, that the most English Readers, when they meet with any such, they can either out of their memory, or out of their Bibles make a supply.

3. Some Apologie also may seem needful to the Readers; for that they will find, especially in the Notes on Act. 2.4. some very brief Repetitions of the same words and sence, which they had read before: But, 1. though this, the words of the A­postle Paul, Phil. 3.1. may somewhat excuse, who designedly did the same thing. And though this may be taken for a defect, or rather a redundancy, yet the Rea­der is abundantly recompensed by the following Paragraphs, which could not well come in their Order, but by such a Repetition, making way for them.

4. It may be convenient also in this short Preface, to give some account of the design of this Work, which is chiefly intended to discover Jesus Christ, who is the same yesterday, and to day, and for ever, Heb. 13.8. which in brief is, not only, 1. Because as Irenaeus saith of the Scripture, Ʋbi (que) in sacra Scriptura, dissemi­natus est filius Dei: The Son of God is that holy Seed, wherewith the field of the holy Scriptures is every where sown and overspread, which our Saviour confirms by his Te­stimony of himself, Luk. 24.25, 26, 27. Beginning at Moses, and all the Prophets, he expounded unto them in all the Scriptures, the things concerning himself, even so in all Humility and Modesty, the like in its degree may be truly said, to be the scope of this whole Work. But 2. Also and more especially, because it was the first and continued design of this Author to reveil Christ, and the Truth concerning him out of every Scripture, whatsoever he treated of, whether of the Old or New Testament. And those Texts that seem at first sight to be barren, and to speak least of that great Mysterie, for so the Apostle calls it; he finds even there, by the Divine Artifice he had (almost I may say a peculiar gift of God unto him) the most fertil Soil of Divine Truth, as witness, the whole Work; but especially that on the Book of Genesis: And therefore when he might seem a little to run out from this scope to other matters, he is frequently call'd back, by that of the O­rator, Respice titulum, mind your scope, mentioned diverse times by him: 'Tis also added in the Title, Discovered in many learned Notes, which we thus modestly ex­press, [Page] though it cannot be denied, but that many, or most of them were, Conciones solenniter habitae, solemn and publick Sermons, for these things were not spoken in a corner, but openly: Some ad Clerum, before the Church-men; some ad Magistra­tum, before the Magistrate; but the most ad Populum; before the people in sundry places, but the most at Alder-mary, London.

1. Those ad Clerum, because they were delivered in Cambridge before the Learn­ed Clergie, or those that were Neophiti, in the way to be such, were uttered in the Learned Language, which had been too tedious to have translated.

2. Of those ad Mgistratum, I will name but two, the one upon that Text, Eph. 4.10. before the King, Charles the First, at New-Market, in the year 1631. a bold Discourse, yet becoming him, testifying before the King, that Doctrine he taught to his lives end; The possibility (through Grace) of keeping the Law of God in this life: The other on the words of the Disciples to our Saviour, Matth. 8.25. a­sleep in the Ship; when they were in danger of a Shipwrack, they awoke him, and said, Lord save us, we perish; alluding to the present State the Church and Kingdom was then in, 1641, whose counsel it is too late to wish they had all followed. God grant we may apply our selves to him now, in whom our safety lies. This Ser­mon was preached before the Lord Major and Court of Aldermen at Mercers Chappel.

Lastly, These Notes and Observations were design'd and are now published for a Guide to the Church, 1 Pet. 5.13. by the Church, we with the Apostle, understand that which he describes, 1 Tim. 3.15, 16. The Pillar of the living God, and the ground of Truth; but of which of the outwardly formed Churches, this is, omnimodo true; 'tis hard to say, perhaps (wholly and altogether) of none of them all, but only of the secret and invisible Church, of which Esther (saith this Author) was a Type; not but that there is some truth of Christ among them all, they having as the Souldiers, when they had crucified him, as doubtless we all have done, divided his Garments among them, taken each one of them a part; but when they came to the Coat without seam, they cast lots for it; but to whose Lot it fell, it is not recorded: Doubtless some one outward and visible Church may have more of Divine Truth than ano­ther. A certain Learned and Divine Man in the year 1661. presented to the King, an account of a Book he had prepared, entitled Gallicinium, where he makes proof of all the Churches, and manifests, that the Church of England, so called in distin­ction, was in a greater propinquity to that renewed estate is hoped for, than any of the rest, though as yet there was too much of night and darkness upon it: There­fore he called it, the Cockcrowing, prophesying of a better state of it, yet to come: But through the death of the Author, and the envy of the Devil, it is hitherto laid aside, or kept secret.

This Work therefore is intended to be for the Comfort of the Church, i. e. The secret and invisible Church, hidden yet under the manifold disorders and confusions of all sorts of men, professing the Christianity among us; till that holy and happy hour come, that she may look forth as the morning, fair as the Moon, clear as the Sun, and terrible as an Army with Banners, Cant. 6.10. to the joy of all the Generations of the Earth, the Restauration of all things, spoken of by all the holy Prophets that have been since the world began, Act. 3.20, 21. compared with Luk. 2.10. Quod Deus Faxit. Amen.

5. As for the Hebrew and Chaldy words, which ye will find more frequent in this Author, than is usual in others, ye may know, they have been most carefully pe­rused and fixed by two of the most Learned Men in these times, viz. Mr. John Sad­ler (well known and beloved of this Author) lately deceased, whose Memory after Ages will celebrate with greater honour and respect, than was afforded him in his life time: 2. The other old Mr. Lancaster, who though by his retirement he hath rendred himself for the present obscure, yet may be enroll'd among the very chief in the knowledge of the Eastern Tongues.

I need not (I suppose) blush to tell the Readers, that perhaps they may find in this, and other parts of this Work, some very few Paragraphs, though in themselves [Page] full of sence and good import, yet not at first view so well to cohere with those be­fore and after, which may have happened through the many Asterisms pointing to other places, sometimes in the same page, sometimes in others, at a great distance, and these very often in the Orignal, which possibly, might, but very rarely, be mis­taken; yet as they say of the other Scriptures, in comparison with the Proverbs; the former are as a Gold Chain, each Link, (each Verse) having dependence upon the other: The latter are, as an heap of Pearls or Diamonds, each having his di­stinct lustre and vertue: So here, though each Paragraph may not relate so imme­diately to the other, yet there is not one but hath sufficient lustre and savour in it, to give content to the modest and humble, though not always to the over curious Reader: but though this be supposed, as possible to have been, yet is it not ac­knowledged Re vera, to be so; yet as to this, there is another more weighty rea­son to be given, in case any such incoherence appear, even from the Author's an­swer, to one of his Hearers, beloved of him, who ask'd this Question, Why? (as it seemed to some) he brake off sometimes so abruptly in the midst of the matter he was upon, and turned, as it were, to somewhat else? He replies like himself, Pro­gredi non Ausim abs (que) aliquo saltem afflatu spiritus divini, ductoris mei: I durst go no farther than the good Spirit of God guided me.

6. But that which hath been, is, and will be most objected against this Author, and his Works, is his way of carrying home the Scripture to its ultimate end, mind, mark and scope, the Divine, Holy and perfect life: which to effect he doth often Spiritualize, or Allegorize many Scriptures, which almost all others, looking no far­ther than the Letter, omit, or never fathom or digg into: Moses, who at the com­mand of God conducted the people of Israel out of Egypt, led his Flock ad inte­riora Deserti, as 'tis in the V. L. to the innermost of the Desert, which in our Tran­slation is rendered the back-side of the Desert, which is interpreted the Mountain of God, where he received his Commission and Authority to go to Pharaoh, to accom­plish all things according to the Vision of God, he saw upon this Mount. Though this seems to be extraordinary, yet I doubt not, but this Author (in his degree) ob­tained the like favour: And therefore did, as Moses and all other Holy and Divine Men, and Messengers of God, give out to the people the things which he had seen with God, in such aenigma's, hidden speeches, and Riddles as might best convey the Divine Mind to the understanding of the people, as yet uncapable of seeing them in their naked Beauty and Glory: wherefore as to this Objection of Allegories, there needs no other Plea, than the like practice of the holy Fathers, who lived nearer the Apostles time, who had and gave a more divine and clear account of the holy Scriptures, than many of our Modern Writers have done, which may be the true cause of those many Controversies, which hath at once obscured the Truth, and put a damp upon that Divine Love, which was once the glory and character of the Christian Name. But this Holy Man endeavoured, as doth in his Works appear, by all Holy means, at once to enlighten, reform, and renew, or restore the Christianity, by passing over, and looking above all the Sects and Divisions that have arisen out of the dark and dismal Pit of the long Apostacy, into its first and Primitive Lu­stre, Unity, Love and Peace, but for a more full Answer to this Objection we re­fer the Readers to the Author's own most Learned Preface to his Essay, printed in his life time.

7. Lastly, some may yet say, there are Books enough already; what needs this to encrease the number, there is no doubt but that there are Books of some sort, a great number too many, that it were to be wished, they had either been stifled in the birth, or being come forth, the like might befal them, which did those; The men of E­phesus at Paul's preaching, willingly exposed to the fire, which were not a few, nor of small value; for they counted the price of them, and found it fifty thousand pieces of silver; so mightily grew the Word of God and prevailed, Act. 19.18, 19, 20. But for divine and useful Books, such as are the holy Scriptures of the Old and new Testament, given by the inspiration of God: And such as Holy and Divine Men writ in any Age [Page] since or before the Apostles, such, without Controversie, are a great Blessing and Relief to the Minds of them, that have opportunity of recess to be exercised in them.

But for the books of this Authour, above any that I have met with, that are com­mon, they may be, and will be by those, that with an honest and humble mind read them, a means at once to bring forth the most inward mind, sence and intent of the holy Scriptures, as the true Food of Life to Souls: So likewise to manifest the weak­ness, insufficiency, darkness and shortness of many Books writ upon, or of the Bible; many of which, like those of Old, have by their Glosses so obscured the holy Text, that a Wise man observes, it is much more safe to read it, without their pretended help: So that this Author will herein be found very serviceable to the holy Church of God (dispersed now here and there) in throwing off that store of Rubbish of mens inventions, and imaginations cast upon them, to the great let, hurt and hin­derance doubtless of many in their way to life: 'Tis true, they are writ in a plain, modest and humble stile; and so much the better, Truth needs no paint, here he shall find it naked and as it is, not sophisticated, and adulterated with unnecessary vaunts and flourishing of words; good, wholesome and nourishing Food to preserve health both of body and mind; that the Reader, that is humble and serious will never repent him, either of his time or cost in reading and procuring these Books.

Nay, I will be bold for a Conclusion, most humbly to beseech all the holy B [...] ­thren, of what Degree, Order or Distinction soever they be that have a good will to fear God, and keep his Commandments, and love the Truth in any [...]a [...]ure, [...]s it is in Jesus, not only, not to despise this stranger, but receive it kindly, and make it their delight; for ye will find it indeed to be a blessing to your selves, and to this Kingdom (of which an holy Man told Edward the Confessor, doubting what would betide it, God had a peculiar care of it) as Plato said of Socrates, that he was the gift of God to Athens: So especially in this Season, the publishing of this Work, proceeds out of the special favour of God to the whole Church and Nation; for it is of an healing Nature, true Balm from Gilead, that acervus Testimonii, that heap of Divine Records, as the word imports, like the confection made by the art of the A­pothecary prescrib'd of God to Moses, Exod. 30.5. The Oyl of Gladness, the true and only Medela, the Spirit of God, and its Testimony for the healing of those ma­ny wounds and putrifying sores, sins and sufferings in manifold, and some mon­strous kinds and degrees, both among the Rich and Poor, Spiritual and Temporal Persons and Affairs; from the sole of the foot, even to the crown of the head, there is no soundness in it, as it was lamented in Israel of old by Isaiah the Prophet, Esay 1. But I will no longer by a Preface detain you, wishing you a good understanding, an humble and patient mind, and good courage in the pursuit after those heavenly treasures of Divine Truth and Love, here largely opened, and offered to you, which that God Almighty may grant us all to partake of, humbly (with you, and for you) prayes.

Your Friend and Servant R. B. Ph.

Praefatio haec Imprimatur.

George Hooper, Rmo. Dno. Archpo. Cant. a Sacris Domest.
17 Novemb. 1675.
Moſt Learned, Divine …

Most Learned, Divine and Useful NOTES and OBSERVATIONS On Certain Select SCRIPTURES OF THE New Testament, Viz.

MATTHEW I.XXI.

[...].

And she shall bring forth a Son, and thou shalt call his Name, JESUS: for he shall save his people from their sins.

THe Words are part of the Angels Speech to Joseph in a Dream, to the same effect which God himself foretold unto our first Parents, Gen. 3.

The same which the Prophets have spoken of before, Esai. 7.14. A Virgin shall conceive, and bear a Son, Jerem. 31.22. A Woman shall compass a Man; The same is here the Prediction of the Angel Gabriel, and confirmed by a Quire of Angels, Luke 2.13. concerning the Birth of Christ. So that the Text is the common Voyce of God, Men, and Angels. Wherein we have, 1. A Prediction of the Birth, Name, and Notation of Jesus. 2. Three Persons, Mary, Joseph, and Jesus Christ him­self, and every ones respective Act.

1. Mary shall bring forth a Son.

2. Joseph shall call the Name of that Son, Jesus.

3. Jesus shall save his People from their sins.

4. Therefore, thou shalt call his Name, Jesus, because he shall save his people from their sins.

Obs. 1. The accomplishment of all the Promises made to Abraham, Isaac, Jacob, and David, concerning the Messiah to be born of their Seed.

Obs. 2. The fulfilling of the Holy Prophets; Ʋnto us a Child is born, unto us a Son is given, Esai. 9.6.

Mysticé. This History of Christ's Birth, every man is capable of, or able to under­stand; and in reason will easily be convinced, that although it be above Nature, that a Virgin should bring forth a Son; yet since even natural men acknowledge a power above Nature, as by the creatures, and from the creatures, they may reason unto the eternal power and godhead of the Creatour, Rom. 1.20. they may from hence rea­son that by that Divine Power, a Virgin may bring forth a Son: Yea, de facto, heathen men have so reasoned, and believed, not only such divine procreations, as their [...] report, and such as our Mythologists interpret of natural things; but their Histories credibly report, some to be born of Virgins, who have not known Men.

Laertius, relating the Parentage of Plato, tells us, that Speusippus, Clearchus, and Anaxillides write, and affirm, a famous report in Athens, that when Ariston, the sup­posed Father of Plato, would have come near to Perictiona, Plato's Mother, a most beautiful Virgin, he saw in a Dream Apollo, who kept the Virgin chaste, and pure from all conjugal copulation, until she had brought forth a Son.

The like is reported of Olympias, the Mother of Alexander the Great: So that if nature can advance reason, and belief so high, as that a Virgin by divine power may bring forth a Son; this is not so great and high a truth, to be imposed upon a Christi­an man's belief; That the Virgin Mary brought forth a Son.

Yea, Children of eight years old, as soon as they are taught the Apostles Creed (are ye wont to teach it them, beloved?) they may be easily made to understand, and believe; that Jesus Christ, the only Son of God, was born of the Virgin Mary.

This point therefore (ye perceive) is not of that hidden nature, as St. Paul tells us of, 1 Tim. 3.16. Without controversie great is the Mystery of Godliness, God made manifest in the flesh. It's a great Mystery, and therefore such as meer natural men, who are not Disciples in the School of Christ, much less little Children, no nor new born babes in Christ, can understand. I shall therefore endeavour to open this Mystery, for ye perceive a Mystery it is, and that a great one.

1. Now, who is the Virgin Mary, who brings forth?

2. And what is the Son, whom she brings forth?

3. To whom? that's added Luke 2.14.

1. Who is the Virgin Mary?

Who else but the Virgin Church, such as that whom St. Paul speaks of 2 Cor. 11. Such a Church as hath the pure doctrine (so Mary signifies) which the Church obeys: Who is it but every faithful and obedient soul, which doth the will of our Father which is in Heaven? Such an one is the Mother of Christ, whom he himself owns for such, Matth. 12.50. But alas! I am zealous for the Lord God of Hosts, &c. 1 Kings 19.10. See Vatablus in locum.

2. And what is the Son whom the Virgin Church brings forth?

Answer. [...], Luke 1.35. [...].

3. To whom?

To us a Child is born, to us a Son is given, Esai. 9.6.

To us, Hominibus bonae voluntatis, Men of good will, Luke 2:14. To us who abide in him, and he in us, John 15.4, 5. See Notes on Heb. 2.14.

Reason. See Notes on Heb. 2.14. as before.

Exhort. Let us endeavour, that Christ may be formed, and brought forth in us.

2. Thou shalt call his name Jesus.

This was spoken by the Angel unto Joseph. But the Angel saith to Mary her self, Thou shalt conceive and bear a Son, and thou shalt call his name Jesus, Luke 1.31.

Now here is a ground for a controversie, whether the Father or the Mother shall give the Name? The Father, say some, and they stand stoutly upon their priviledge and right; for Zachary, the Father of John the Baptist, calling for a writing table, after he was miraculously stricken dumb by the Angel, wrote, His name is John, Luke [Page 3] 1.63. A strong Argument I wiss. We may say as well, in the behalf of the Mother, that Eve the Mother of all the living; Sarah, Leah, Rachel, Hannah; yea and Eli­zabeth the Mother of John the Baptist, Luke 1.60. called her Son by that name be­fore her Husband, v. 63. But the Angel before them both, v. 13.

To end this difference, we may note in Scripture, that not only the Third Person singular and plural are taken impersonally and indifferently, as examples are mani­fold; but the Second Person also, Luke 5.34. Ye cannot make the Children of the Bride-chamber fast, &c. i. e. they cannot be made to fast, Matth. 7.16. Ye shall know them by their fruits, i. e. by their fruits they shall be known, Acts 13.39. By this man all that believe are justified from all things from which ye could not be justified (ye or any else) by the Law of Moses: When therefore it's said to Joseph, Thou shalt call his name Jesus; yet to Mary, Thou shalt call his name Jesus; it's all one as to say, They shall call his name Jesus, as v. 23. where we read [...], Thou shalt call his name; the old Copies and the Syriack Interpreter have, They shall call; and the Arabick Version, His name shall be called. And this is one of the goodly Controver­sies wherewithal our Wise Sages, our new Fathers have divided Husband and Wife, [...]. Yea, wherewithal they have removed the old bounds which their Fathers have set, and ignorantly and zealotically have troubled the Church of God.

Obs. Here is the accomplishment of that glorious Type, of whom ye have now often herad, Josuah, [...], so called, not only by the Seventy and the Apostles, but also in the Hebrew Text, Neh. 8.17. As he who by name and noble exploits prefigu­red the true Jesus; as he who 1. was the Son of Nun. 2. Whose property it is to succeed Moses. 3. To save from the Giants, and all other enemies of salvation. 4. To bring his people into the Land of Promise. 5. To divide them their Inheri­tance. 6. To appoint them Cities of refuge for the remission of sin. This is the true Jesus.

By the name Jesus is understood a Saviour, who saves omnimodâ salute, with all manner of salvation.

To thee be it spoken, thou drooping spirit, who ever thou art, who yet trustest and callest upon the name of the Lord in these dangerous times, Prov. 18.10. Job 11.13, 19. Prov. 28.4. LXX. They who keep the Law [...], They cast a Bulwark, a strong Fortress about themselves: And how can they keep the Law, but through the Lord Jesus the Son of God, who fulfils the righteousness of the Law in us, who walk not after the flesh, but after the spirit, Rom. 8.

Yea the true [...] which in the Vulgar Latine is called Salvator, Esai. 26.1. We have a strong City, even Salvator, the Saviour whom God hath appointed for Walls and Bulwarks: Yea him who is the Salvation it self, as we render the word.

Would ye know how safe the City of the Saints and people of God is? Hear then what the Prophet saith, God hath made and set salvation it self for Walls and Bul­warks; salvation it self compasseth the City round about. Those who preserve themselves and trust in an arm of flesh for their Saviours, are easily exposed to utter ruine and destruction: But who can hurt salvation it self? The Lord who is the Sa­viour and salvation it self; He is for Walls and for Bulwarks, redoubts and outworks, Psal. 18. See Notes on Psal. 9.

He himself is as the Hills about Jerusalem, Psal. 125.2.

Whence proceeds the safety of that City, Zach. 2.4, 5.

Manifold Examples having proved the truth of this. Clodverus, one of the French Kings, being himself a Pagan, whose Wife Clotildis was a Christian, he being now en­gaged in fight with the Alemans, and now ready to be routed, he called upon the name of Jesus, whom his Wife worshipped, and promised to become a Christian, if God gave him victory; presently Conversa est belli alea, The Alemans gave ground, and were put to flight. Yea, holy Bernard makes the challenge, Cui in periculis pal­pitanti & trepidanti, &c. To whom now panting and trembling hath not the Lord Jesus, hoped in, and called upon, presently expelled fear, and given courage? Who is there whom though now languishing, and even despairing, hath not the name of the Lord Jesus made even of weakness it self strong?

[Page 4]3. He shall save his people from their sins.

What is sin? Who are his people? What is it to save his people from their sins? And why must the Lord Jesus save his people from their sins?

1. [...], What ever is against the Law of God is sin. Dictum, fa­ctum, concupitum contra Legem Dei; so it is defined: But because the Lord Jesus is a perfect Saviour, and he who is able to save to the uttermost, Heb. 7.25. We must here understand all what ever induceth to sin, as Temptation, and whatever is the consequent and effect of sin, as Wrath, Death, Hell, Devil, 1 Thes. 1.10. And to wait for his Son from Heaven, even Jesus which (not delivered, but) delivereth us from the wrath to come.

And because to save imports not privation only from Evil, but infers also the position, Good, as 2 Tim. 4.18. The Lord shall deliver me from every evil work, and shall preserve me unto his everlasting Kingdom; the chief good, and all things conducing hereunto may be here understood by saving.

And whom doth Jesus so save, but his people? And who are they? No doubt but the Jews, the Israel of God, his ancient people are here understood, but so as an obe­dient people, for such especially the Lord owns for his people, otherwise whether Jews or Gentiles, they are accounted of God, as [...] Deut. 32.21. So he calls all Nations walking in their own wayes, and so he calls the Jews, Hos. 1.9, 10. [...]. And through their fall, salvation is come to the Gentiles, Rom. 11.11, 2. They are now become the Lord's people, they are the true Jews, Rom. 2. the true Israel, Gal. 5.16. 1 Pet. 2.9, 10.

Yet shall these return unto the true Israel, Mic. 5.1, 2, 3.

These are they whom Jesus saves from their sins; it's a word of very large extent, and reacheth unto every kind and degree of evil from which the Lord Jesus saves his people, and unto every kind and degree of good whereunto he saves them; which he doth by his Sacrifice, and his Spirit of Sanctification.

The Reason see in Notes on Matth. 8.14. and 1 Tim. 4.17, 18.

Obs. 1. If Christ must save his people from their sins, then is the nature of his peo­ple corrupt, and such as wants a Saviour. The whole need not a Physician, but those that are sick; they are in themselves lost whom he comes to seek and to save.

Obs. 2. Man's lost condition is by sin, alienati à vita Dei, Strangers from the life of God.

Obs. 3. The Son of God is the Authour of salvation, nor is there any other name whereby we can be saved, Acts 4.12. See Sermon on 1 Tim. 4.17, 8.

Obs. 4. He saith not only from Punishment, nor from Wrath, nor from Hell, &c. but from Sins: A perfect Saviour saves from all sin. Now the Lord Jesus is able to save [...], to the uttermost, or wholly, Hebr. 7.25.

Repreh. 1. Those that are perswaded that they are saved already.

Repreh. 2. Those who in a business of the greatest moment, suffer themselves to be deluded by that grand Deceiver, who deceives all the World. See Notes on Hebr. 2.15.

They perswade themselves that they have obtained the end of their hopes, the salvation of their souls, before they have yet used any means effectual for the ob­taining of it.

Exhort. To become the people of the Lord Jesus, that so he may save us.

But is he not the Saviour of the whole World?

Answer. 'Tis true, and it is the end of his Embassy, John 3.17. who is called the Apostle or Ambassadour, Heb. 3.1. Yet suppose an Ambassadour of a great Prince publish the will of his Prince to save an innumerable company of Captives, and to pay the full price of their redemption; yet that he require of them all and every one of them that they willingly forsake their Prison, and follow him into their own Country: And is it not a most reasonable condition that God the Great King, Mal. 1. who will have all men to be saved, propounds unto the captives, whom Christ Jesus by his blood redeems, that they come out of their Prisons, that they come out of their Dungeon, that they suffer their eyes to be opened, 1 Pet. 2.24. Some have [Page 5] been so long in Prison that they are loth to come out. What wouldest thou that I should do for thee, saith our Lord, to the blind man? And wouldest thou be made whole? So he speaks to him who had lien thirty eight years sick of an infirmity at the Pool of Bethesda. Therefore it's required

That they be not unequally yoaked with unbelievers, 2 Cor. 6.14, 15. if so, v. 16, 17, 18. And this is the Lords condition all along, Ezek. 11.14, 15, 16. and 14.11. and 37.26, 27, 28. Zach. 6.15.

Obj. But God hath his secret will, and his will is not that all should be saved. But he added unto the Church such as should be saved, Acts 2. ult. Thou hypocrite; God hath not any secret will touching man's salvation that contradicts his revealed will in the very least. Beside, if it be a secret will, how comest thou to know it? Thou hast thought wickedly that God is such a one as thy self, Psal. 50. And there­fore because thou dissemblest, liest, deceivest, hast two wills, one contradictory to the other, thou makest thy God such. But the true God of Israel wills sincerely, and uprightly, that all men shall be saved, who repent and turn from their evil wayes, &c. And therefore when Peter had declared that God had made the same Jesus, whom they had crucified, both Lord and Christ, Acts 2.36. they were pricked in their hearts, v. 37. Peter's Counsel is, v. 38, 39, 40. And the event of this is, v. 47. The Lord added to the Church, [...], such as were saved from that untoward Generation, v. 40.

We must be of his Body. He is the Saviour of his Body, Eph. 5.23. The Eye is not healed unless it be in the Head, nor the Head unless it be in the Body.

The People of the Lord Jesus are such as have been under the Discipline of the Father.

How then are they qualified whom the Lord Jesus will own for his People, and save them?

Answer. I shewed the other Night at my Lecture, that the Lord came to deliver those who all their life-time, through fear of death were subject to bondage; and truly that is the lowest qualification of those whom the Lord Jesus can own for his People, such as fear punishment. For whereas there are three degrees or states of men out of Christ, whereof the one worse than the other; the mercenary or hireling, the slave, &c. the open enemy of God and his Christ; surely his enemies cannot in reason be called his people; and therefore they who are under the fear of pu­nishment, are the lowest sort of his People, Col. 1.21. Numb. 27.1, 2. The Daugh­ters of Zelophehad are four times named, three times in Numbers, and a fourth in Joshua 17. and the same Story recited in all, surely not without a Mystery. Their Father's name was Zelophehad, i. e. the shadow of fear, even those who are under the spirit of bondage, Rom. 8.15. His Daughters names were these:

  • 1. Machlah, Weakness, The law is weak through the flesh, Rom. 8.3.
  • 2. Noah, Wandring about, to seek help.
  • 3. Hoglath, Vision and turning about, by that means Jesus is found; Go into Gali­lee, there ye shall see him.
  • 4. Melcha, A Queen standing at his right hand, Psalm 45.
  • 5. Tirzah, Well pleasing in his sight, and accepted in the beloved.

The Father saves, he chastens every Son; and it became him to make the Captain of our Salvation perfect through suffering, Heb. 2. Salvation is wrought by the enduring the same sufferings, 2 Cor. 1.6. The Son he rebukes and chastens, Rev. By his stripes we are healed.

There are who tells us it's enough to believe. What then becomes of Repentance, Self-denial, taking up the Cross, cutting off the right hand, &c. if it be enough to believe? This certainly was a short Cut to salvation, who ever it was first found it, without doubt he had other business to do. Our Lord makes another answer, Matth. 19. The young man asks, Lord, what shall I do to be saved? Our Lord answers, Keep the Commandments.

NOTES AND OBSERVATIONS UPON MATTHEW II. 2.

[...].

Where is he, that is born King of the Jews? For we have seen his Star in the East, and are come to worship him.

AS the whole Gospel, appointed for this Day, so especially this part of it, which I have read unto you, speaks the Ground and Reason of the Feast, which we call the Epiphany, ap­pointed by the Church, to be kept this Day, in Commemo­ration of Christ's appearing. Though a difference there be, among the Ancients, touching the particular Apparition of our Lord, and which should occasion the Institution of this Feast: Whether,

1. His first appearing in the flesh; for so, Great is the My­stery of Godliness; God manifest in the flesh: Or,

2. His manifestation at his Baptism; a glorious manifestation indeed, when both the Father and the Spirit gave testimony unto the Son; when the Heavens were open unto him, and the Spirit of God descending like a Dove, and lighted upon him: And there came a voice from the Heavens, saying, This is my Beloved Son, in whom I am well pleased, Matth. 3.16, 17. Or,

3. That his first Miracle, at the Marriage in Cana of Galilee, when he turned the Water into Wine; for then he manifested forth his Glory, and his Disciples be­lieved on him, John 2.11. Or,

4. That his miraculous feeding of five thousand, with five loaves; for then the people confessed him, That he was that Prophet that was to come into the World, John 6. Or,

5. And lastly, That his manifestation unto the Gentiles by the leading of a Star.

For all these have their Authours; Et in quolibet horum Salutis nostrae Mysteria con­tinentur; The Mysteries of our Salvation are contained in every one of these: And in omnibus Dei filius creditur, in omnibus est vera Festivitas; In all these the Son of God is believed on, in all these there is a true Festival of the Soul.

Yet St. Austin, St. Bernard, Leo the Great, together which the Latine Church, which our Church followeth, Rabanus, and others, incline to the ground of this Fe­stival, contained in my Text.

And well they may, since all the rest, rather concern the Jews than the Gentiles; this the Gentiles, rather than the Jews: For these Wise-men are ordi­narily called, Primitiae Gentium; The first fruits of the Gentiles: Who soon, (but how soon, uncertain) after our Saviours birth, came from the East to Hieru­salem, saying, Where is he that is born King of the Jews? For we have seen his Star in [Page 7] the East, and are come to worship him. And all they say, is contained in these two Parts.

  • 1. [...], A Question, Where is he that is born King of the Jews?
  • 2. [...], A Reason, why they move this Question: And that is both from the
    • Impulsive and
    • Final cause
    why they made this Journey, and moved this Question. We have seen his Star in the East, and are come to worship him.

In the Question ye have,

  • 1. [...], datum, the Supposition, and that which they take for granted, That the King of the Jews is born:
  • 2. [...], That which they put to the Question upon this supposition, Where is he that is born King of the Jews?

The Supposition I pass, as belonging to the former Feast.

To the unfolding both of the Supposition, and Question, 'tis necessary that we know, who these Questionists were, who moved it.

The Verse before my Text tells us, They were [...], which we term Wise-men.

The World of late hath entertained a very hard opinion of them, and such as they were, accounting them vain Astrologers, Magicians, and Wizzards. Wherefore to vindicate their just Credit with us, and because the word is very ambiguous; We may know, that anciently there were two sorts of Wisdoms, and so of Wise-men.

1. The former Wisdom truly so called, begins with the fear of God, and is the knowledge of divine and humane things.

1. Divine, as of the providence of God.

1. General, His Government of the World by Stars and Angels. 2. His special Government of Men, by his Word, and Spirit.

2. Humane, as the knowledge of Nature, and the mysteries and wonders therein contained, far greater than our natural Philosophy, now in use, will reach unto; or practical Philosophy, in morality and civility.

2. The latter sort of wisdom, falsely so called, begins with the ignorance of God; neglect or contempt of his Nature, Word, Will, and Works; is the knowledge of Diabolical curiosities, as Witchcraft, Necromancy, Confederacy with unclean Spirits, [...], a subtil way of deceiving a man's self and others, by the names of God and Angels; when the Devil intends nothing less. Of this kind also is that sort of jugling, whereby the phancy is corrupted, and works truly wrought beyond the power of nature by compact with the Devil.

The former kind of wisdom, is called [...], Natural Magick, and tends in all kinds to the honour of God, and to the preservation of mankind.

The latter is called [...], Magick Diabolical, and tends to the dishonour of God, and to the ruine and destruction of mankind. This is that kind of [...], wisdom and wise-men falsely so called, which God in Scripture so often by his Prophets and Apostles inveighs against: Such were Pharoah's South-sayers, of whom St. Paul mentions, Jannes and Jambres; such was Simon Magus, such was Elymas the Sorcerer.

These two kinds of wisdom and wise-men, he who confounds and takes for the same, either out of ignorance, or malice, or both; he too much wrongs and abaseth the servants of God, and too much honours the servants of Sathan.

He that thinks I attribute too much to the former kind of wisdom and wise-men: Let him inquire what the Gymnosophists in Aethiopia were: the Brachmanns in India? What the Babylonian and Persian Magicians? and he will think, I have been too spa­ring in their commendation. Those were four Schools of wise-men, famous through­out the World; and of them were these wise-men, who move the Question in the Text.

The Wise-men of the East, as they exceeded all the World besides, in other wis­dom and knowledge; so in Astronomy and Astrology: whence they are thought by some to be called Magi of Magog, one of the Cities of note in Asia, famous for that [Page 8] Science. And therefore Magog is thought to have the name in the Hebrew, because from the House-tops, (so Gog signifieth) which were wont anciently to be made plain and flat,Bouldal. the Eccles. ante legem. they were wont to contemplate and be­hold the Stars and Motions of the Heavens, and thence to praise God in his Works.

Of this profession, though not of this City, were these Magi in my Text, who be­ing inwardly guided by the Law unto Christ, and outwardly instructed by the Pro­phecies of Balaam, and the Sibyls, touching the birth of Christ, the time of it, and the place in general, and the Star that should declare it; and now observing the Ex­panse exorbitant, and a Star supernumerary, they concluded, That the King of the Jews was born, and this was his Star; And therefore they came to worship. That's the second reason.

Such wise-men they were, as knew God, and the invisible things of God, being clearly seen and understood from the Creation of the World, by the things that are made, as his eternal Power and Godhead: And thus knowing God, they glorified him as God, Rom. 1.19, 20, 21. Such as were not hearers of the Law, but doers of it: Such as having not the law, were a law unto themselves, shewing the work of the law written in their hearts, Rom. 2.14, 15. Such as were faithful in little, and therefore God imperted more unto them according to that general, and never failing Rule; Habenti dabitur: To him that hath, that is, useth, what knowledge, grace, or strength he hath, to him shall more be given.

Yea, to such a plerophory, and full perswasion of divine truth, they attained, that they made not Question, whether Christ were born the King of the Jews, or no? That they took for granted; but asked, where he was born?

But how come they so confident?

They saw his Star in the East; there's the Reason.

But is it satisfactory?

It necessarily supposeth these Questions.

1. How knew they him?

2. How was this Star his?

3. How knew they this Star was his?

4. From what part of the East came they, when they saw this Star?

For explication of this Reason, it's necessary we satisfie these Questions.

1. How knew they him? who was their Tutour, or Counsellour?

They had two sorts of Counsellours.

1. One Inward, That was God the Father; They kept his Law, and his Law was their Schoolmaster unto Christ, Gal. 3.24. They ordered their conversation aright, and God shewed them his salvation, Psal. 50. last.

2. They had outward Counsellours, both Balaam's Prophecie, who came out of the East, out of Chaldea, Numb. 23.7. and his Prophecie was well known there. A most Ancient Prophecie of Christ, and the Star in my Text, Numb. 24.17. There shall come a Star out of Jacob, and a Scepter shall rise out of Israel. ( [...] a Star shall go, or hath gone on, toward the way, a word fitted to the office of the Star.) The word is [...], which in the first acception signifieth a young tender plant, even that tender plant, that sucker, that shoot, that Springet of Righteousness, as the Prophet calls him, Esai. 11.1.

[But for proof, see Jerem. 23.5. and 33.14. The LXX. turn that word [...], and the V. Lat. Homo, even the man Christ Jesus. He should rise out of Israel, and v. 19. Out of Jacob shall come he that shall have Dominion, Dan. 7.14.]

This Prophecie of Balaam 'tis probable they knew, and the man that should have Dominion, even he that should be born King of the Jews.

This was one of their Counsellours.

Another kind of Counsellours they had; The Sibyls (though some learned men undervalue their Authority) and their Oracles. And the word Sibylla, according to the Aeolick, or rather Dorick Dialect, [...] signifieth the Counsel of God.

Ten of these there were famous throughout the World, all of them Magae, [Page 9] or Prophetesses, and all of them prophesied most plainly of Christ.

As the Cumana Sibylla, in the time of Tarquinius Priscus, whose known Prophecie was of these Times

Magnus ab integro Seclorum nascitur ordo.
Jam redit & Virgo, redeunt Saturnia regna.
Jam nova progenies Coelo dimittitur alto.

But more manifestly Sibylla Erithrea to this effect: That in the last dayes, God should be humbled; the Son of God made man; the Deity united to the Humanity, and should be brought forth, and nourished by a Virgin: This Sibyl, and her Pro­phecies were well known in the Eastern Parts of the World, whence these wise-men came.

2. But how was this his Star? And how came they to know it to be such?

Not as if the other Stars were not also his: But as John the Baptist was his Angel, and sent for this purpose to give testimony unto Christ, and to prepare his way; and having so done, and finished his course, was taken away: So this new Star, nova enim Stella novum adventâsse hominem revelabat, saith Fulgentius, it gave notice of the new man come into the World, and guided the wise-men to him,Rhaban. in Matth. 2. and so vanished away, saith St. Anselme in locum: and in that respect said to be his.

But whence came they?

Out of the East.

But out of what Point?

I find a difference: Some say from Persia; because that is full East from Jerusalem; and the Persian Kings were wont (saith Plato in his Alcibiades) to train up their Sons, who should succeed them in the Kingdom, in Natural Magick, that they might learn so to govern the Commonwealth, as God governs the World. Nay, saith Tully, neminem apud Persas, Deflu. De summo bono. No man among the Persians was a­dorned with the Regal Diadem, who had not first learned this kind of Natural Magick.

But not only in Persia, but also in other Parts of the East, and in Egypt, out of their Magi, and wise-men were chosen their Priests, and out of their Priests their Kings, as the name of [...] imports.

Yet it may well be thought, these wise-men came out of Arabia Foelix: For the Chaldeans and Arabians were given to these studies before the Persians were, and more famous for them. Such were Job and his Friends.Clem. Alexand. Strom. lib. 5. Job being reported, to be a man perfect, and upright, fearing God, and es­chewing evil, and the greatest of all the men in the East: and Neighbours they were to the Sabeans and Chaldeans, as the Arabians are.

Besides, the Prophecie is well known, Psal. 20. That the Kings of Tharsis, and of the Isles, the Kings of Sheba, or Seba, shall bring gifts: Where the Kings of Tharsis, being the Kings of the North; the Isles for the Kings of the West; Saba for the Kings of the South; there's nothing left for the Kings of the East, but Sheba which is turned Arabia.

But the gifts which they bring, discover whence they come. It was the custom of the East, to bring Presents to those, whom they acknowledged their Kings, as might be shewn at large; and Presents were wont to be such as the Land afforded, whence they were brought; Take for the man, saith Jacob, of the best fruits of the Land, in your vessels, and carry him down a present, Gen. 43.11.

That part of Arabia so abounded with Mines of Gold, and Silver,Luc, Brug. with Frankincense, Myrrhe, and all manner of Spices, as appears by Ezech. 27.22. that from thence it was called Arabia Foelix.

But because other Countries also might afford many of these, yet in that they brought Frankincense, 'tis plain they came out of Arabia. Thura prae­ter Arabia nullis, No Country yields it but Arabia, Plin. and that special [Page 10] part of it, saith Virgil—solis est thurea virga Sabaeis. Whence that part of the Country is called Arabia Sacra, the holy. (The smell of Frankincense in the Temples, Arabici odores, Pompon. Litus.)

Lastly, that which may prove this, and give light to all that hath been spoken; These were the Successours of the Sons of Abraham by Keturah, whom he sent East­ward into the Land of the East, Gen. 25.6. And therefore Sheba is joyned with Midian and Ephah, Children of Abraham, to whom the Promises were made, who (as God foresaw) would teach his Children, Gen. 16. And 'tis prophesied by Esai. 60.6. of these, or better times of the Gospel, That the Dromedaries of Midian and E­phah, all they from Sheba shall come; They shall bring Gold, and Incense, and shall shew forth the praises of the Lord.

4. Hitherto we have heard the History of the Text, with what brevity the matter could permit. Let us now endeavour through the help of God's ho­ly spirit,Leo Magn. 7. Ser­mon. de Epiph. Ʋt cognoscamus Sacramentum praesentis Festi, ad omnium fide­lium tempora pertinere, To know that the Mystery of this Feast, be­longs as well to all the faithful, as to those first fruits of the Gentiles.

This belongs to us, as well as to those wise-men: and wise-men indeed we shall shew our selves to be, if we do as they did.

The same Question belongs to us, Where is he, that is born King of the Jews? And the same Reasons we have to move it.

In the Question we have the same

  • [...], The same thing granted.
  • [...], The same thing sought for.

The same [...], or supposition we have.

Whence observe,

  • 1. That Christ is born.
  • 2. That he being new born, is a Child.
  • 3. That yet being so born, he is a King.
  • 4. That he is King of the Jews.

1. That Christ is born; that the word is made flesh, is more properly the Gospel, or glad tidings (of this whole Festival:) Whence the Prophets when they would signifie the glad news of Christ's Nativity, use the word [...] and [...], which is from [...], that signifieth the preaching of glad tidings, properly of Christ in the flesh. The fulness of time required it, Gal. 4.4, 5. They were all servants that were under the Law; But when the fulness of time was come, God sent forth his Son, made of a Woman, made under the Law, To redeem those that were under the Law, that we might receive the Adoption of Sons.

2. Being thus made, he was born a Child, Matth. 2.8, 11. In a Child is notable, his innocency, simplicity, and humility: and a good will to perform the Righteous­ness of God; yet a weakness withall to perform it.

3. Christ being thus born in the flesh is a King, and ought to rule, and reign in us: For unto us a Child is born, and unto us a Son is given, and his name shall be called Wonderful, Counsellour, the Mighty God. Pater futuri seculi, the Father of this very Age, wherein we live, and the Prince of Peace.

4. A King he is then, but what Subjects hath he?

He is King of the Jews, it is his Title given him by his Friends, at his Birth, and the same was given him also, at his Death, by his Enemies.

All this the wise-men were assured of, and so are we; but the [...], or thing put to the Question concerns us mainly. O Beloved! Where, where, shall we find him that is thus born the King of the Jews? It nearly concerns us all: For hereby know ye the Spirit of God: Every spirit that confesseth Jesus Christ is come in the flesh is of God: And, every spirit that confesseth not that Jesus Christ is come in the flesh, is not of God; but this is that spirit of Antichrist, 1 John 4.2, 3. And, know ye not, that Christ Jesus is in you, except ye be Reprobates? 2 Cor. 13. But if Christ be in you, the body is dead because of sin, and the spirit is life because of righteousness.

If Christ be born in us, he is born in us, at least as a Child.

[Page 11]1. Where is then his innocency? If uncleanness, fornication, adultery, or adulte­rous thoughts be in us, innocency is not in us; we are then become not the members of Christ, but the members of an Harlot, and he that toucheth her, shall not be inno­cent, Prov. 6.29.

2. If Covetousness be born in us, Christ's innocency is not in us. He that maketh haste to be rich, shall not be innocent, Prov. 28.20.

3. If Rebellion, or Sedition be born in us, Barabbas may be born in us, Christ's in­nocency cannot be born in us: So Daniel reasoned, Dan. 6.22.

2. If Christ be a Child born in us, where is his simplicity? If subtilty, deceit, and fraud be in us; if we go beyond, and circumvent our Brother bargaining in any matter, we are so far from having Christ's simplicity born in us, that we know not God his Father, who is the avenger of all such, 1 Thes. 4.5, 6. Then the Serpent hath beguiled us, and corrupted our minds, from the simplicity that is in Christ, 2 Cor. 11.2.

3. If Christ be a Child born in us, where is his Humility? If our heart be lifted up in us; if we be proud of wealth, or honours, where's our Humility? And there­fore the Blessed Virgin, when she magnifieth the Lord, for Christ born in her, He hath regarded (saith she) the low estate of his handmaiden, Luke 1.

Drunkards are wont to acquit themselves from being proud; for drunkenness makes a confusion of all ranks and estates; as Abihu and Nadab sought to do; and equals the Master with the Servant. But the Prophet Habakkuk, tells him, 'tis other­wise, Habakkuk 2.5. Because he transgresseth by Wine, he is a proud man; and he adds another mark of a Drunkard, he keeps not at home, but at the Tavern, or the Alehouse.

These proud tippling fools, they are so swollen with pride, and so full of wine, that there's no room for the Spirit of God, no room for Christ's humility.

If neither the innocency, nor simplicity, nor humility of Christ be born in us, how is Christ born in us so much as a Child?

'Tis true indeed, these are but weak, where Christ is but new born: But let them consider this, who think they ought alwayes to be so weak, and place their strength of Religion in complaining of their weakness. Does the Child continue alwayes a Child, or grows it up to riper years?

Let them also consider this, who although they want the innocency, simplicity, and humility of Christ, yet presume themselves able, and well grown Christians; why? Because they find the flesh rebells against the spirit, and the spirit agianst the flesh, which they take for a sign of a perfect regenerate man.

He that thus judgeth of himself, let him know, that he is but yet a little Child, if so much, in Christianity; and for proof of this, compare I pray ye Gal. 4.19. with Chapt. 5.17.

But though Christ be born but a Child, yet is he then a King. Is Christ a King in thee?

Where Christ is born a King, there he must rule and reign, Esai. 9.6.

Doth this King bear rule, and reign in thee? Where he reigns, the wild passions, the brutish and savage affections, as hatred, variance, emulation, wrath, strife, touchi­ness, and peevishness, &c. they are tamed, and brought under the subjection of the Child, that's born a King, though but a Child; for Esay 11.6. in the dayes of Christ (so 'tis in the Chaldee Paraphrast) The Wolfe shall dwell with the Lamb, and the Leopard shall lie down with the Kid, and the Calf, and the young Lion, and the Fatling together, and a little Child shall lead them. And therefore Christ is called, the King of the Jews: Why? what is that to us?

The true Jews are they, who praise and glorifie God, Gen. 30.35. And he is not a Jew, who is one outwardly, neither is that circumcision, which is outward in the flesh; but he is a Jew, which is one inwardly, and circumcision is that of the heart and spirit, and not in the letter, whose praise is not of men, but of God, Rom. 2.28, 29.

1. Let them now consider this, who are altogether for an outward worship of [Page 12] Christ. Are their affections and passions thus brought under and tamed? Do they thus in their heart and spirit acknowledge Christ to be their King and Governour? Certainly, if so, they give him his full and complete worship. He made both soul and body, and most fit it is, he have the reverence of both; if otherwise, they are but hypocrites, but Players, so the word signifieth, and they make Christ like a King in a Play, even such as they were, Matth. 27.29. who plaited a Crown of thorns, and put it upon his head, and a reed in his hand, and bowed the knee before him, and mocked him, saying, Hail King of the Jews.

2. Let them also consider this, who are altogether for an inward worship of Christ, and refuse to give him any outward reverence. Are their affections so tame? Are they thus brought under this Rule? Are they such Jews? If so, yet they are dili­gent in their obedience: Christ made both, give him the reverence of both; if it be within, what hinders, but that it be expressed outwardly? and because it is not expressed outwardly, we may shrewdly suspect it is not inwardly; if otherwise, they are worse than hypocrites, who allow him an outward subjection, but these none at all.

Ye perceive therefore, how nearly this Question of the Wise-men concerns us all.

So do their Reasons.

1. They saw his Star; whence we may observe the method of our God in bringing men unto Christ. He takes men at their work; The Shepherds were feeding of their flocks by night, and the Angel of the Lord brought them the first glad tidings of Christ come in the flesh, Luke 2. The Apostles were at their trade of fishing, and Christ called them. These Wise-men were beholding the Stars, and giving glory to God, and God by the Star leads them unto Christ.

2. That's another observation, God's gracious condescent unto mankind in taking men by their work, by their profession, Psal. 78.70. He chose David, and took him from the sheep-folds, from following the Ewes great with young, he brought him to feed Jacob his people, and Israel his Inheritance.

He took the Apostles, being fishers, and made them fishers of men. Thus Dionysius the Areopagite, as Suidas reports, was first brought on his way toward Christ, the Sun of Righteousness, by beholding that supernatural Eclipse of the Sun, at the Passion of Christ; as he brought these Astronomers by a Star.

And this I take to be one principal Reason, why Christ himself, his Kingdom, and his Word, the Ministers of it, and all means of salvation are represented unto us by so many Metaphors: God graciously condescends to come home unto us, to take us at our trades, at our professions of life, and all to bring us, as he brought the Wise-men here by a Star, to Christ.

3. God calls not men per saltum [...], all at once, & extempore, but by degrees. Nature is a guide to Grace. The Shepherds had an Angel to preach the Gospel unto them, which is the immediate outward means of salvation. These Wise-men had a Star which was a means, but more remote. The Shepherds lived in the Church, and were well prepared. These Wise-men were strangers to it; yet utraque lingua de Coelo erat, & Stellae, & Angelorum, God preached from Heaven, both by Star, and Angels.

4. These had a Star, and but a Star; We have seen his Star (say they) and we are come to worship.

O the listlesness and slothfulness of most men in these dayes, who call themselves Christians! The Gospel of Christ hath been preached unto us, now all our dayes; yet how few, alas! how few obey the Gospel of Christ? God gives us his word, and great is the Company of the Preachers, Psal. 68.11. and a great deal of preach­ing we have, and a great deal of learning, and reading, and talking, but how few, alas! how few come unto Christ, as these Wise-men did? Unto whom God gave neither Preacher, nor Word; a tradition they had, and only they saw a Star, and came a long Journey unto Christ.

Beloved! I would not be mistaken, I blame not now our want of diligence in coming to Church, (though I might) nor in seeking Christ any other way abroad, [Page 13] and without us. (This is the Age of which Daniel prophesied, Men should run to and fro, and knowledge should be much encreased.) All these things we may do, and good means they are, and yet not come to Christ. We must not alwayes be learning, but come to the knowledge of the truth.

Mark, I pray you, what our Saviour saith to the Jews, John 5.39, 40. Ye search the Scriptures, for so the Original [...], is rather indicatively, than imperatively, there to be understood (as the Text will appear to any judicious man, that well con­siders it) Ye search, saith he, the Scriptures, for in them ye think to have eternal life, and they are they which testifie of me; but ye will not come unto me, that ye may have life.

Why? Where were they? They were near him enough, and they searched the Scriptures enough; they knew how often any one letter was used in the whole Old Testament. But they believed not on him, they came not to him to conform them­selves unto him, in his death, that they might live the life of God, as St. Paul speaks, Ephes. 4. And therefore they were absent from him, how near soever, otherwayes, they drew unto him. This, this, is to come unto Christ, Matth. 11.28, 29. This is to draw near unto God, James 4.8.

So that I fear, yea I much fear it, that the most of us have not thus, as yet, found Christ, but that we are yet at a loss; If we follow these Wise-men, they no doubt will lead us to him; I'le use no other method than they did. We must heed the Law, that is our Schoolmaster unto Christ, Gal. 3. And in this sence, no man comes unto Christ, except the Father draw him, John 6. for this purpose, we must make use of the least helps, that God hath given us, to use our senses and our understanding, to the searching of him out in the Creatures. The Heavens declare his Glory, Praesentém­que refert quaelibet herba Deum.

When we seek him thus with all our heart, God the Father reveales the like Star unto us, that he did unto these Wise-men, even the illumination of faith, so St. An­selme, and Rhabanus, and the Gloss tells us, the Star is to be understood; for faith is the evidence of things not seen, Hebr. 11.1.Conf. Durand. in Festo Epiph. And we are shut up under the Law unto this light of faith to be revealed, Gal. 3.23. And by the guidance of this faith, we must leave our Country, as they did, and as their and our Father Abraham did, Gen. 12. who followed this very Star, saith the Apostle, Hebr. 11.8. By faith, Abraham when he was called to go out into a place which he should afterward receive for an Inheritance, obeyed, and went out, not knowing whither he went.

Whither ever we go, we must go out of our selves, and we must walk in the steps of that faith of our Father Abraham, Rom. 4.12.

The Covetous man, he must forsake his Covetousness, that's his Country.

The unclean person his lasciviousness and uncleanness, that's his Country.

The Drunkard, the angry, the envious, the contentious persons their drunkenness, their wrath, their envy, their strife; these are their Countries.

This is the true forsaking of our Country, which many brain-sick men understand not, and therefore run as far out of the Land, as they were out of their wits before.

That's the first means of finding Christ after the example of the Wise-men. But we must not follow them too close. They went up to Jerusalem; out of their hu­mane judgment, they thought it was most likely they should find the King of the Jews in the Royal City, that they should learn where he was of the learned Scribes and Pharisees. But humanum flagitantes consilium, divinum amisere ducatum, saith St. Bernard, while they sought the counsel of men, they lost the guidance of God.

Dum divertunt ad Judaeos, stellam amittunt, quia dum à pravis hominibus, ac Diabolo aliquod consilium quaerunt, veram illuminationem amittunt, Anselm.

Thus did Samuel, when he was but a Child, God called him, and he ran to Ely. But when God revealed his Son in me, saith St. Paul, I consulted not with flesh and blood, Gal. 1. nor must we, for should not a people seek to their God?

But there are learned Scribes taught unto the Kingdom of God, and salvation (saith our Saviour) is of the Jews, these inward Jews: And [...] is a dual, there are good and bad together.

The Scribes, they tell us, he is to be found in Bethlehem; that's the house of bread. Very fitly was the bread of life born in the house of bread: Whose house are ye, saith St. Paul, unto the Saints, there Christ is born.

Thither let us go and offer our best gifts as they did.

Do we thus seek him? Or seek we him rather for our own advantage? As they sought him for the loaves, John 6. This is to seek Christ in Bethlehem, the house of bread; not in Bethlehem Judah, but in Bethlehem in the Tribe of Zebulon, Jos. 19.15. That is, they seek him for their loaves in their own habitation; so Zabulon signifieth. As the Scribes who told the Wise-men, that Christ should be born in Bethlehem: They themselves went not out of their own Town to seek him.

And thus without doubt and question, the greatest part of men seek Christ; they will not go out of themselves to find him; they would have him come to them; they will not go to him. This is the reason of so much sighing and groaning, where­in many men place a great part of their Religion. They would find Christ, and not forsake their Covetousness, their Envy, their Hatred, &c. their Country.

No, no, 'tis impossible: All say, we are in our Country. But 'tis hidden Manna: Therefore Bethlehem signifieth the City of War, as well as the City of bread, (and it is called the City of David the Warriour, Luke 2.) and it signifieth thus much to us, that we cannot feed on the bread unless we fight for it.

It is said of the Inhabitants of the Isles, called Baleares, that their Children were so brought up, that they must not eat, except first they shoot down their meat. He that will not labour, shall not eat the bread of life.

Labour for the Meat that endures to everlasting life; to them that thus labour and travel, Christ whom we seek, promiseth to manifest himself.

He that hath my Commandements, and keepeth them, I will manifest my self unto him, John 14.21. To these he promiseth refreshment out of the true Bethlehem: To him that overcometh, saith he; there's Bethlehem, the house of War: To him I will give to eat of the hidden Manna; there's Bethlehem, the house of bread, Revel. 2.17.

Having thus found Christ in Bethlehem, as the Lord instructed the Wise-men; so let me advise and remember you: By no means tell Herod; tell not the Herodians, a generation of murderers, that crucifie the Lord of life in his Childhood and weak­ness, 2 Cor. 13.

Who as Pharaoh gave order, that the Children of Israel, if Males, and likely to prove strong, should be put to death, Exod. 1.

Such Pharaohs, such Herods there are, I mean Corrupters of Youth, who put to death the young Israelites; whatsoever good is like to prevail in themselves and others.

Like Pharaoh's Locusts, who devour every green thing; the righteousness of Children that they meet withall, Exod. 10.15. So Christ the Righteousness calls him­self the green tree, Luke 23.31. Or if they seem more fitly so to be compared, like the wild Asses, as the Lord describes them, Job 39.8. The rangers and ramblers, who search after every green thing.

O take heed of such wild Asses, such Locusts, such Pharaohs, such Herods. Herod put his own Child to death with the rest, that so he might be sure (he thought) of the death of Christ. Vide Macrobius libr. 2. Satur. cap. 4.

And to avoid them, having found Christ, return thou as the Wise-men did another way.

Thou camest perhaps by the way of Envy, return by Charity.

Thou camest by the way of Anger, return by Patience and Meekness.

Thou camest by the way of Covetousness, return by the way of Liberality.

Thou camest by the high-way of Pride, return by the lower-way of Humility.

So shalt thou return unto thy Rest, and the Lord shall be with thee and prosper thy Journey.

To him alone be Glory and Honour for evermore.

The Ancient Church left out the Venite this Day, to signifie their readiness to be­lieve and obey the Gospel without invitation. Durand. de Festo Epiph.

NOTES AND OBSERVATIONS UPON MATTHEW IV. 1.

[...].

Then was Jesus led of the Spirit into the Wilderness, to be tempted of the Devil.

THe last day ye heard John Baptist, The voyce of the Lord crying in the Wilderness. Now our Evangelist tells us, how the Lord himself being baptized of John, is led by the Spi­rit into the Wilderness, there to be tempted of the Devil. And as this day ye heard a preparation to Battel: So these words present us with a preparation to a Combate, and that the most notable, &c. See Notes on Matth. 4.4. In the Words we have these divine Truths.

1. Jesus was led by the Spirit into the Wilderness.

2. He was led to be tempted of the Devil.

3. He was then, after his Baptism, led.

Let us here enquire:

1. What Wilderness this was?

2. And what Spirit he was led by into this Wilderness?

1. There were many Wildernesses in the Land of Israel; that here mentioned, is said to be that between Jerusalem and Jericho, which was wont to be infested, not on­ly with wild beasts, but also was infamous for theevery, saith Eusebius; whence the place was called [...]: and in Greek, [...], from the frequent shedding of blood there, where was a Garrison kept for defence of Travellers. Of this place our Lord makes mention in that Parable (or History, either we may call it) Luke 10.30. In this Wilderness our Lord was with the wilde beasts, Mark 1.13. And it is more likely that this was the Wilderness; for in it is that Mountain which is called Mons Diaboli, as being that exceeding high Mountain, whence the Devil shewed our Lord all the Kingdoms of the World, and the glory of them.

2. What Spirit was he led by into this Wilderness?

Answer. Surely by the Holy Spirit, for so the Syriack Interpreter saith expresly; And St. Luke puts it out of question, for having spoken of our Lords Baptism, and the descent of the Holy Ghost upon him, chap. 3.22. after his inserting of our Lords Genealogy, chap. 4.1. he continues the History thus: Jesus being full of the Holy Ghost, returned from Jordan, and was led by the Spirit into the Wilderness.

The end of this our Lord's leading into the Wilderness, we shall find in the fol­lowing point, of which hereafter.

Mean time, we cannot but take notice of the correspondency, between the Type and the Truth.

Israel is Gods Son, his first-born, Exod. 4.22. and the Scripture was fulfilled in [Page 16] Christ, which saith of Israel, Hos. 11.1. Out of Egypt have I called my Son. Matth. 2.15. And as the Lord brought his Son Israel out of Egypt into the Wilderness: even so the Spirit here leads his Son, the Lord Jesus, into the Wilderness. Ye know the Scape-Goat was sent into the Wilderness loaden with the sins of all the people, Levit. 16.21, 22. And the Lord hath laid upon him the iniquity of us all.

All Christs actions and passions are our instructions: Since therefore the first rule our Lord gives us is self-denyal, renouncing of our selves; he figures out that first rule unto us in his first exercise, going into the Wilderness, whereby the Ancients understood self-denial, and renouncing of the world: for what better represents the emptying of our selves, than a Wilderness, where there is want of all things? Such a Wilderness our Lord Jesus was led into by the Spirit, when there was nothing in him but the Deity: And into such a Desart the good Spirit leads us, when we renouncing all affection to worldly Honours, Wealth and Pleasures, or whatsoever delights Self, for the entire love of our God, and the Soul longs for nothing more, nothing else; Solus Deus cum sola anima, God alone with the soul alone. In this Wilderness was David, Psal. 73.25. It's the treasure that's hid in the desart of this world, known to few by name: O to how much fewer, in the thing it self! Into this Wilderness was our Lord led by the Spirit: And why?

2. He was led by the Spirit into the Wilderness to be tempted of the Devil.

To tempt is to prove, assay, make experiment of something which was unknown before.

The reason why Christ was led, &c. to be tempted, &c. may be considered in re­gard 1. of God, 2. Christ, and 3. Us.

3. This is needful for us; for whereas to know much is accounted by us [...], the principal objects of knowledge being God and our selves; by tempta­tion we come to know our selves, and what of God is in us; Non tentatus qualia scit? Ecclus. 34.10. Who knows what he can do, before he is tryed? How good the Frankincense is, ye perceive when it lies on the Coals; and the Spices smell best when they are broken in the Mortar. How precious the box of oyntment was, appeared when it was poured out upon the head of Christ: Then the whole house was filled with the savour of that oyntment. The Mariners best skill is in a Tempest, and the Souldiers valour in fight. Militia est vita Christiana, saith holy Job, we know our selves in the fiery tryal that is to try us. Nescit se homo nisi in tentatione se discat, August. Man knows not himself but in temptation.

1. In regard of God, it makes much for his honour that he hath men upon earth (Satan as yet knew not Christ to be any more than a man) who love him and serve him for himself, quia bonus, because he is good, Psal. He objected unto God that he gave Job good wages for his service, protection, and great increase of substance; and doth Job serve God for nought? Job 1.8, 9. But here Satan hath met with one whom neither lusts of the flesh, nor natural desires of necessary food, nor lust of the eyes, no not all the Kingdoms of the World, nor pride of life, ostentation, and vain glory, can separate from the love and service of God.

Obs. Who can hope for exemption and freedom from temptation?

To be tempted is no sin: Christ was tempted in all things like unto us, yet without sin; the Apostle tells us what the process of temptation is, James 1.13, 14, 15.

2. There is reason also in respect of Christ.

1. That his excellency might appear and be made known; for therefore was Sa­tan let loose upon him, that he might know experimentally, that there is one upon the earth, to whom he hath no right, on whom he hath no power at all; the Prince of this World cometh, and hath nothing in me, Joh. The Devil tempted him, and used all his arts to try him, but he found nothing of his own. Gen. 31.37. He found nothing else but God in the man.

2. It was fit, that he whom God had declared his High Priest, Matth. 3. ult. should be tempted in all things like unto us, who might be touched with the feeling of our infirmities, as Peter was tempted before he must feed the Sheep and the Lambs. He who is merciless and cruel to those under his power, he himself 'tis likely never suffe­red [Page 17] hardship. Therefore Exod. 23.9. And the Lord Jesus was made like unto us in all things, that he might be a merciful and faithful High Priest in things pertaining to God, Heb. 2.17.

The Spirit leads not a man into a delightful Paradise; if it did, we might meet with the Tempter there, and shew there is more danger of him, than in a Wilderness.

3. He learned obedience in that which he suffered, Heb. 5.8. He who was to be the teacher of it unto us, must learn it himself.

3. This was also needful in regard of Us, that Satans arrows of temptations might be broken, that his fiery darts might be blunted and quenched. Who otherwise could endure the fury and rage of Satans temptations let loose upon him? Unless first their edge had been taken off, having been darted against the rock Christ, 1 Cor. 10. John 16.33. Deut. 33.27.

2. Being tempted, he is able to succour them that are tempted, Heb. 2.28. That the great King of Babel, who boasted that he could make the earth to tremble, and shake the Kingdoms of the World, might find himself foyled by a believing man, who through the power of the Lord Jesus may triumph over Satan, and all the power of the enemy, and sing that [...], Rom. 8.38. Psal. 4.13.

Beloved, it's a pleasant and delightful thing to hear or read what Christ hath done or suffered for us; and every one will say, bonum est esse hîc: yea at this day there are thousands who profess to go no further, because Christ hath done all.

Yea I know not how it comes to pass, but it's certain that in our corrupt nature there is a correspondency and delight to see contention and strife, though among the beasts, or men like them. I read in the Roman Story, Tridnum stetit populus perdius & pernox, &c. The people of Rome stood three dayes and three nights together, be­holding the sword-players, such as made them that kind of sport ye read of, when the young men played before Joab and Abner, when they thrust their swords one in­to the others side, 2 Sam. 2. But Beloved, this Duel between the Lord Jesus and Sa­tan nearly concerns us all. See Notes on Matth. 4.4.

3. Then Jesus was led by the Spirit into the Wilderness, &c.

When? When he was baptized, and had the testimony of the Father and Spirit upon him; presently upon this, the Spirit drives him into the Wilderness. See Mark 1.12. Why? The Spirit received in greater measure, so acted him with ardor and vehemency, that now he must wholly permit and yield himself to it.

Obs. 1. Note here the method or way wherein the Lord Jesus walked, to be an example unto us, that we might follow his steps; being baptized into the name of Jesus, we receive the Spirit of Adoption, &c. Rom. 8.15, 16. and then presently we are called to suffer with him: Thus Gal. 3.2. by the hearing of Faith we become the Children of God, v. 26. are baptized into Christ, v. 27. and receive the Spirit, v. 2. and suffer with him, v. 4. Hebr. 10.32, 33.

1. We read of many Wildernesses whereinto the Spirit of the Lord leads us to be tempted of the Devil: There is the Desart of Arabia, wherein is Mount Sinai, Gal. 4.25. Hagar, which gendreth to bondage.

Hence comes the mixed multitude, Exod. 12.38. [...] by which the Lord will tempt us, that he may bring us out from among them, Ezek. 20.35. — 38. Save your selves from this untoward Generation.

2. We read in Nicephorus of desertum arenosum, a sandy Wilderness, which indeed is the same with the Wilderness of Beersheba, a pathless, fruitless, harbourless, every way uncomfortable Wilderness; where there are Israelites as the Sand of the Sea­shore for multitude, a numberless number of Israelites, barren altogether, barren of all good fruits, all good works.

And if the Children of Israel be as the Sand of the Sea (so it must be read, for there is not [though] but [if] and so the Greek Fathers read it,) Rom. 9.27. If the Children of Israel be dry, hard, fruitless as the Sand, &c. the remnant shall be saved, even they who are as the Stars of Heaven, who shine as the Stars in the dark World; for Abraham had both promises, Gen. 15.

This Wilderness was the portion of the Simeonites, Josh. 19.1. and possibly may [Page 18] be the lot of many Simeonites at this day, many obedient ones, who travel in this pathless desart, here is Elias, here is Isaac.

3. There is the Wilderness of Bezer, a place of great distress [...] in an­gustia: But see, there is a City of Refuge there, Deut. 4.43. And it is in the Tribe of Reuben.

4. The Wilderness of Bethsaida, wherein there are many that lay in wait to deceive, many treacherous persons, such as lay in wait for Christ him­self, seeking to catch something out of his mouth, that they might accuse him, Luke 11.54. Yea there was the City of Peter, Andrew and Philip, John 1. who (no doubt) in their times had those who were their own Countrey-men, true Bethsai­dans, who lay at the catch; yet no doubt, but even then, when treacherous persons sought to entrap them, they made Bethsaida (as it also signifieth) an house of food of spiritual nourishment, and here our Lord fed five thousand, John 6. with five bar­ly loaves and two fishes.

5. Here is the Wilderness of Cadeshbarnea, the unsetled holiness of the Child, Deut. Whence the twelve Spies are sent to search out the Land, and two of them say, they are able to overcome it, but ten bring up an evil report of it, and say that the people of the Land are too strong for Israel, Numb. 13.30. who report that our spi­ritual enemies are stronger than Jesus Christ, so that he cannot overcome them: So the Apostle interprets the Story, Hebr. 3. and 4. O! what a world of people are here tempted by the Devil? What a world believe the Devil that he is stronger to destroy, than the Lord Jesus is to save? What a multitude are ready to stone Joshua and Caleb, and whoever are led of their spirit, who dare declare the power of God, and his Spirit, and say that they are well able to overcome and destroy Satan, and tread him under their feet?

6. Engaddi, oculus hirci, the eye of the Goat; so the Poet, Patranti fractus ocello, Broken with an amorous look.

7. Diblatha, which is indeed otherwise to be read Riblatha, and another Wilder­ness that's like it.

8. Jahazah, contention, and strife, and debate, as Riblatha also signifieth, a City which was given to the Levites, and those of them who were of Merari, Josh. 21.36. i. e. provoking and bitter men; a sad, ominous gift, that boded ill, that Jahaza, con­tention should be given to the Priests, and those of Merari too, who should be given to contention, bitter men.

9. There is also the Wilderness of Judah; what is that? whereinto the man is led and tried by his praise, Prov. 27.21.

2. Note here how our Lords temptation, being baptized, answers to his Type; yea it looks [...], forward and backward.

1. Israel is God's Son, his first-born, Exod. 4.22. And out of Egypt he calls his Son, Hosea 11.1. He brings them through the Sea, and they were baptized to Moses in the Cloud and in the Sea, and then were they tempted in the Wilderness. This is so plainly fulfilled in the Lord Jesus, that it needs no express Application.

2. It looks also forward, and is exemplary unto us, when we are really baptized into his name, we must also into the Wilderness.

3. Note hence the reason why so many rush into temptation, and fall foully in it. They are not inwardly baptized into the name of Jesus, nor have they the testimony of God's Spirit unto their Spirits, that they are the Sons of God; but they rush pre­sumptuously upon temptations, and are not led by the Spirit into them, whence it comes to pass, that they are buffeted by Satan, who prevails over them. See Notes on 1 John 5.4.

This is not our Lords method, he was first baptized, and received the testimony of the Father, that he was the Son of God, and then he was led (and not till then) to be tempted of the Devil.

Repreh. 1. Who embrace this temptation under pretence of following providence, Deut. 13.1.

Repreh. 2. Those who rush violently into temptation, and expose themselves unto it, when there is no necessity of it.

Obs. 4. We ought not to expose our selves to temptation.

Our Lord himself [...], was led into the Wilderness to be tempted by the Devil, Mark 1.12. The Spirit [...], it casts him into the Wilderness, which the V. Latine renders expulit, the Spirit drove him; it's a violent motion, and implies, of himself as man, he had no will to it, and therefore was driven by the Spirit.

Obs. 5. The Spirit of God leads such to be tempted of the Devil, who have been baptized, and have received the testimony of the Holy Ghost, that they are the Sons of God.

Consol. 1. As the Child is, so is his strength. See Notes on 1 John 5.4.

Consol. 2. When our Lord Jesus was now about to give his Disciples that tristissi­mum vale, that most sad farewel, he comforts them thus, Luke 22.28. Ye are they who have followed me in the temptation. They no doubt presently conceived themselves Kings. Therefore our Lord seasonably, v. 31. Behold Satan desires to have you, that he might sift ye as Wheat. See Notes on Zeph. 2.1, 2.

When he comes to sift thee; Doth he not find something of his own in thee? O! be then as careful and provident for thine own Salvation, as he can be for thy destru­ction. Sift out that whatever is Satans out of thee; he hath a right in thee, and he will claim his own, where-ever he finds it, out of doors with it.

O! but I fear I am out of God's favour, that Satan so powerfully assaults me, and triumphs over me. People, while they are under temptation, commonly reason most absurdly. Indeed because Satan so powerfully assaults thee, even for that reason, thou mayest rather conclude, that thou art in the favour of thy God; for did not thy God expose his own Son to the temptation of Satan, whom he let loose against him? And had the Tempter power over thee, wert thou already in his possession, he would not trouble thee, but tender thee as his own. Pharaoh vexed not his own Subjects, nor the Israelites, till they desired to go out of Egypt, and leave their slavery, Mark 9.26. The spiritual Pharaoh is not cruel to those who are sufficiently cruel to them­selves, who weary themselves in all the labour of the field, who pine themselves with envy, swell with pride, waste themselves with luxury and lasciviousness, load them­selves with thick clay; while he keeps his Palace, all his goods are in peace: But now when Moses appears, when the stronger man comes, and thou desirest liberty, now Pharaoh is violent, Exod. 15.9.

Means 1. Remove what Satan may take advantage of.

2. Retain none of the Devils lusts, his they are said to be, John 8. [...], evil concupiscence, no doubt is his: Now he who took advantage of our Lords natu­ral desire of eating, when he was hungry, what advantage will he take of inordinate desire?

3. They were wont to wrastle naked: Endeavour so to empty thy self of all whatsoever is his; that when the evil one comes, he may find nothing of his in thee, as our Lord said: The Prince of this World comes, and findeth nothing in me.

4. Use the help of those, who have been in the Wilderness, and been tempted by the Devil. One complained to an holy Eremite used to the spiritual Wilderness, that his thought enclined him to lust, that he had not rest, &c. His advice was, when Satan suggests his motions, answer him not; 'tis his part to tempt, thine, not to yield to his temptation; if thou be one who art baptized, and hast the testimony of the Spirit which brings thee into the Wilderness, it's now in thy power, either to admit such guests, or if they would enter into thee, to cast them out; if thou entertainest this stranger, nothing will serve him: He cannot possibly extort thy consent from thee, and easily prevail: O! but alas I am weak, saith he: the holy Eremite answered him, no man is overcome unless he will.

The Midianites exposed their Daughters with all improvement of beauty, gorge­ous apparel, broidred hair, nets to catch fools, painting. (I know not whether spotting were then in use or no.) In a word they were set out, as if they were to be sold. By this means they might possibly entice some young fools or other, they could com­pel no man; certainly it was in the power of the Israelites not to perish, which ap­peared, in that many rejected this bait, yea punished those that devoured it.

I should not advise the use only of outward helps, such as commonly men are point­ed unto, as much hearing, and reading, though these have their use. David being to grapple with Goliah refused Saul's Armour; why? He had not proved it; he was used to a Sling, and he commanded to teach the Children of Israel the use of the Bow. 'Tis best to be cunning at our Adversaries Weapon, because the Philistins prevailed with the Bow. Satan hath his fiery darts, we must not be ignorant of his devices, we must have our ejaculations.

Exhort. Take the Fatherly Counsel of the Son of Syrach, Ecclus. 2.1. which he gives unto his spiritual Children. My Son when thou comest to serve the Lord, prepare thy Soul for temptation, set thine heart right, and constantly endure, &c. When the Spirit leads thee into it, count it all joy, &c. James 1.

How else knowest thou what power thou hast? Non tentatus, qualia scit? He that's never tempted knows but little. We are engaged in a spiritual warfare. 1 Sam. 13. The Philistins come against us with three Bands. By the Philistins we understand the Kingdom of the Devils; and well may we conceive the Philistins to be Figures of them, since Ekron is the Poets Acheron, and Beelzebub the God of Ekron, is the Prince of the Devils, Matth. 12. These Philistins come forth against the Brethren of Christ in three Bands; the first by the way of Ophra, the Land of Saul; and this Band is led by the lusts of the eyes, which alwayes endeavours to heap, and lay up Gold as dust, and worldly goods for many years as the dust.

The second Band was of Bethhoron, which the Gloss interprets an high house. This second Band is led by the pride of life, which like Leviathan the Father of it, aims and looks at every high thing.

The third Band is the Vally of Sebon, i. e. Goats. This Band is led forth by the lusts of the flesh, which make men lascivious as the Goats: whence the Philosopher tells us, Ethic. lib. 1. That the voluptuous life is called the life of the beast, whose happiness is sensuality. The like enemies are sent against us by the King of Assyria, i. e. the way-laying lusts, 2 Kings 18.

1. Tartan, donum contemplans, that's covetousness, the lusts of the eyes.

2. Rabsans, the Prince of the Eunuches, men of great Authority, the pride of life.

3. Rabsache, the chief of the drunkards, the lusts of intemperancy, and lust of the flesh.

These stand ready armed; what must we now do?

Do as Ezekiah did; he shut the gates against them, shut the gates of our consorts. Sin lies at the door, give no entrance to it. He sent out Eliakim (Resurrectio Dei) the power of God rising up in us to scatter his enemies; Shebna, i. e. understanding, patience, and edification, which are the powers and vertues of Christ risen in us; and Johab, Fraternitas, the Brotherhood, the Communion of Saints, 1 Pet. 5.9. [...].

These are not ashamed to meet with their enemies in the Gate, where these are, [...] the salvation of the Lord will not long be absent, who promiseth to blast the Assyrians, to send [...] 2 Kings 19.7. to consume him with the spirit of his mouth.

When these spiritual enemies are subdued, we shall dwell safely.

NOTES AND OBSERVATIONS UPON MATTHEW IV. 4.

[...].

Man shall not live by Bread alone, but by every word that proceedeth out of the Mouth of God.

THe Gospel for this day presents us with a Combate, and that the most notable that ever was fought; whether we re­spect,

1. The Duellers; both, the most strong, the most experi­enced and most eagerly bent, one against the other.

1. The Assailant; Satan, The God of this World, 2 Cor. 4.4. The Ruler of the darkness of this World, Ephes. 6.12. The strong man armed; The Prince of Devils, Luke 11.

2. The Defendant, Christ, The only begotten Son of God. [...] The mighty God, or God the Giant, rather, Esay 9.6. The King of Kings, and Lord of Lords, 1 Tim. 6.15. The Lord mighty in battel, Psal. 24.8. The stronger one, Luke 11. Or,

2. Whether we respect the Duel it self, not pretended, not counterfeit, but [...], serious and earnest: Or,

3. The Duration of it, not for one bout, or two, or a dayes continuance, but ma­ny dayes, forty dayes long, Luke 4.2.

It concerns us all, nor ought we to be idle Spectatours, or lookers on, nor such as are only hearers, how each Combatant performs his part, or what the event of this Duelis. We all are Seconds, and engaged every one in this Combate, and all of us follow, the one or the other Combatant. 'Tis not Michael alone with the Devil alone; but Michael and his Angels, with the Devil and his Angels, Apoc. 12. Nor was the Contention between David and Saul alone; but there was long War be­tween the House of Saul, and the House of David.

These are inward things Beloved! The flesh against the spirit, and the spirit against the flesh, and these contrary one to the other, Gal. 5.17. He is stronger which is in us, than he that is in the World; God grant the issue be no worse with us, than it was with the two Combatants. It is foretold in the Type; That David's house waxed stronger and stronger, and the house of Saul waxed weaker and weaker, 2 Sam. 3.1. That walking in the spirit, we may not fulfil the works of the flesh, Gal. 5.16.

The end, the Assailant hath in his temptation, is to discover the Son of God; and he assaies to effect it, by three encounters: for as all men know there are three di­stinct Ages of men, according to the flesh; Childhood, Youth, and Old Age: So all men know, who have their senses exercised in the word of God, that there are three distinct measures, degrees, or Ages of Christ, according to the Spirit, from In­fancy [Page 22] to Youth, and from Youth to perfect Age; even thus then, when he was but a Child, according to the flesh: So saith St. Ambrose of him, Et in pueritia est quaedam venerabilis morum Senectus, observable in Luke 2.40.

1. The Child Jesus, that's his first Age.

2. He grew and waxed strong, that's the second.

3. And the third is, He was filled with Wisdom, and the Grace of God was upon him, and v. 52. The Child Jesus encreased in Wisdom and Stature, or Youth, (so the word there used [...] signifieth) and in favour with God and man. Ye have the same three Ages of Christ distinguished by St. Paul, 2 Cor. 13.4. and Ephes. 4.13.

Now, if ye observe Satans three encounters, contained in the Gospel for this Day, ye shall find that he fits them, according to these three Ages of Christ in the Spirit, undertaken for our example; for so the subtil Tempter frames his Suggestions, ac­cording to the tempers, inclinations, and ages of those, whom he tempts. For,

1. Whereas a Child is so given to appetite, that for something to eat, he will part with any thing else; and therefore, the vertue of that Age is temperance, saith the Philosopher. Hence it was, that he tempted Christ, as a Child with bread.

2. And because youth is rash, and overforward to undertake heady enterprizes, and therefore the vertue of that Age is Fortitude, a vertue confining boldness within the bounds of Reason. Hence it is that he tempted Christ, as a young man with precipitation, or casting himself down headlong, Matth. 4.5, 6, 7.

3. And whereas, quo minus viae eo plus viatici, the less remains of the way, the more need of support and stay. An old man commonly covets so much the more, by how much he needs the less; and since that Age is most suspicious, and impatient of contempt and slighting, whose prime vertue is Autarchy, or contentation; Satan tempted Christ as an old man, with all the Kingdoms of the World, and the Glory of them, Matth. 4.8, 9, 10.

In my Text, our Saviour wards the first temptation, wherein the Assailant attempts him with this weapon; If thou be the Son of God, then canst thou turn stones into bread. Thus he argued like himself, tentativè; to elicite, and try an answer from him, whether he could discover him, yea or no?

But our Saviour easily avoided the dint of this weapon, and discovered the falla­cy of the Tempter; for God hath more wayes, than the ordinary way of sustenta­tion, or sustaining men, by bread only: Whereas Satan intimated he had not, but our Lord proves it by divine testimony, and a like example of the Israelites, whom God sustained forty years without the ordinary sustenance of bread, Deut. 8.3. And this answer of our Lord contains these three Points of Doctrine.

  • 1. Man doth not live by bread only.
  • 2. Man lives by every word, proceeding out of the mouth of God.
  • 3. Man lives not by bread only, but, &c.

By man, in all these, he means himself, as well as others.

Which in Scripture is twofold

  • The outward, and
  • The inward man.

1. The outward man, is that substance, which as Athanasius in his Creed defines it, subsists of a reasonable Soul, and humane flesh.

2. The inward man is the Spirit, added unto these two by St. Paul; answerable to this outward and inward man, there is an outward and bodily, and an inward and spiritual life.

1. The outward and bodily life, ariseth from the Union of the reasonable Soul and humane flesh.

2. The inward and spiritual life proceeds from the union of the Soul and Spirit with God.

Both these lives require a proportionable food and sustenance, agreeing to the two­fold life of the inward and outward man: Whereas the whole World is divided in­to Heaven and Earth; so Bread into heavenly and earthly, corporal and spiritual bread.

[Page 23]1. The food and sustenance of the outward life, is the earthly bread, which is either,

  • 1. Properly and strictly, or else, And both comprehended under the word [...] which the LXX turn [...], the word in my Text.
  • 2. More largely taken. And both comprehended under the word [...] which the LXX turn [...], the word in my Text.

1. Bread properly, and strictly taken, is made of Wheat, or some other Grain or Grains, and opposed to all other kind of nourishment.

2. Which in a large sence in Scripture, is called by the name of bread.

And the first Point is true in both sences, that man lives not by bread only, which yet virtually contains in it these two Truths.

  • 1. That a man lives a kind of life by bread.
  • 2. That yet he lives not by bread only.

If we take bread properly, and that especially, which is made of Wheat, which most commonly the Scripture commends unto us; it was produced in the first Crea­tion, and continued by multiplication unto this present day, whereinto God hath in­fused no small power and virtue for the sustenance of life. Whence it is, that it is so highly esteemed among all Nations of the World, and preferred before other things, which otherwise seem to be more precious, as Gold, Jewels, and precious Stones: And that both,

1. In regard of Multiplication; Gold and precious Stones, continuing the same without encrease: Whereas, this Grain may be multiplied in infinitum, everlast­ingly: And,

2. In regard of use, this Grain nourishing and sustaining the Tabernacle of man's Soul; Gold, and Jewels, and precious Stones, only adorning and beautifying the outside of it; And therefore God saith not to Israel, thou shalt partake of the riches of the Land, but thou shalt eat the bread of the [...]nd, Numb. 15.19. And Psal. 104.15. the Psalmist commends it unto us, for strengthening of man's heart.

And the Reason is considerable, in regard of God, who makes bread to grow out of the Earth, Psal. 104. and feeds all flesh.

2. And in regard of man's body, which is like a ruinous building, alwayes decay­ing, and mouldring away, and therefore alwayes hath need of reparation, which the Holy Ghost implies in the word [...] which signifieth to eat, and to underpropa building, as with a shore, or buttress, which the LXX. turn [...], Judg. 19.5. Com­fort, or sustain, and support thine heart with a morsel of bread.

3. That's a ground of a third reason, in respect of the nourishment it self, which is fit to support the natural life, by recreating and repairing the decayes of blood, the vital and animal Spirits, which it doth by the aiery parts of it mixt with the quintessence, or common Spirit which fills all the World, Wisdom 1. whence it is called the stay of bread, Esay 3.1. and the staff of bread, Ezech. 4.16. and 5.16.

But this discourse is fitter for a Physician, especially if we add that other excellen­cy, that it's fit for Medicine, and the cure of mans body, as well as the nourishment of it.

Nor doth my Text allow me to dwell long upon this Argument, but implies only that a man lives a kind of life by bread, though not by bread only.

And that will appear whether we consider, bread in it self, or in the effect of it, en­livening, or giving life.

1. As for bread in it self, it's a mixt body, compounded of the elements, and how­soever it hath a kind of life in it self, yet it cannot nourish the body of man, unless first that life be corrupted and dye in it. And how comes that quickned again, but through the Spirit of life, that gives life to all things that live? Much more how comes it to enliven, or give life, and that not only vegetative, but sensitive also, as 1 Sam. 30.12? This proceeds not from the essential principles of bread, nor is it in the power of bread, or any corporal food alone.

But as that Spirit which fills the World of all the Creatures animal, or such as have [Page 24] sense, hath taken up man for his Temple, 1 Cor. 3.17. as the most excellent of them all.

And as among all the mineral Creatures, or those that want life, he manifests his glory most in Gold, so among all the vegetable Natures or Creatures, that have life and want sense, that Spirit hath seated it self in that Grain that's fittest for bread, es­pecially that of Wheat, which is concluded by the Physicians, to be the most conveni­ent, and best fitted unto the temperament of man's body, which therefore doth, prae­sentem referre Deum. Whence we may well conclude, that bread alone enlivens not. It is thy grace O Lord that nourisheth all things, and not the growing of fruits that nou­risheth man, &c. Wisd. 10.25, 26. An evident Argument, that man lives not by bread alone, no not the natural life.

Wherein we must necessarily distinguish, between the Elementary body of bread, and that heavenly blessing in it, imperted unto it by the Spirit of life, as the Scripture intimates, Esay 65.8. Mal. 3.10. Which is a forcible reason to perswade us to pray for our dayly bread, although we have our dayly bread; to bless our Table, and pray for our meat, although we have our meat, and it stand ready for us upon the Table; since there is so broad a difference between the bread and the blessing in it.

Our late experience proves this to be true, when God for our sins, sent a dreadful Famine, in the neck of a devouring Plague; [...], when he took the staffe of bread, and took the blessing from it; unless our health and plenty have made us forget our God, grow fat and kick; if so, fear and tremble, lest if we for­get his Mercies, he remember us again with Judgments. An Argument to convince Idolaters, yea Atheists; St. Paul makes use of it, Acts 14.15. The living God which made the Heaven and the Earth, and the Sea, and all things that are therein; Who in times past suffered all Nations to walk in their own wayes, left not himself without wit­ness, in that he did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness. Add hereunto, Acts 17.25. He giveth unto all, life, and breath, and all things—v. 27. That they might seek the Lord, if happily they might feel after him, and find him; for this is the end why he gives us his outward bread; for how heinously does the Lord our God take it at those Atheists, and wicked mens hands, who eat the bread of God, and call not upon God? ye may read Psal. 14. and 53. Whereas he expects that this riches of his goodness, should lead to repen­tance, Rom. 2. That this corporal food, should point us to the spiritual; that the outward bread, should guide us to the inward. Since man lives not by the outward bread only, but by every word that proceeds out of the mouth of God.

That's the second Point; Man liveth by every word that proceeds out of the mouth of God. Whether this word be [...]

  • [...], or
  • [...].

Whether the outward word of Commandment

  • [...], and promise; or
  • the essential word of God.

'Tis true in both sences, that man lives by every such word, &c.

If we understand the word of commandment; 'tis either

  • Mediate, or
  • Immediate.

1. The mediate Commandment is a direction, and injunction unto the Creature to feed man, which Commandment in Scripture we find to be directed,

1. Sometimes to the feeder: And that either,

1. Extraordinary, as when God commanded the Ravens (a Bird of Prey, and fitter to feed upon our bodies, than to feed them) to bring bread and flesh to Eliah, 1 Kings 17.4, 5, 6. or,

2. More ordinary, v. 9. When God commanded the Widow of Sarepta to sustain him.

2. Sometimes this Commandment is directed to the nourishment it self, as v. 14, [Page 25] 15, 16. Where, thus saith the Lord God of Israel, the Barrel of Meal shall not waste, nor the Cruise of Oyle fail, &c. The like command no doubt the God of life gave un­to that second meat, which the same Prophet eat, Chap. 19.6, 7, 8. For he went in the strength of that meat forty dayes, and forty nights. Such bread was Moses fed withall, who stayed the same time in the Mount Sinai, and neither eat outward bread, or drank water. And hither we may refer the miraculous feeding of so many, with so little food, Matth. 15.16.

2. The immediate Commandment is directed unto our selves, to live upon it; and that is the Law of God, which was ordained unto life, as the Apostle speaks, Rom. 7. though the Law of it self cannot enliven us; For if there had been a Law given, which could have given life, surely righteousness should have been by the Law; but the Scripture hath concluded all under sin, that the promise of faith by Jesus Christ, might be given to them that believe, Gal. 3.21, 22.

This points us to the [...], the essential word of God, Jesus Christ him­self, according to his Divine Nature. That Word, which was in the beginning (John 1.1.) with God, and was God, which cannot be understood of the body and flesh of Christ, which was not from the beginning. Of this inward word, the outward Word bears witness, John 1. and 1 John 1.1, 2, 3. speaks experimentally of this Word, That which was in the beginning, &c.

The food of which the Saints of God have fed upon even from the beginning, 1 Cor. 10. And that this is the word here meant, especially, as figured by the out­ward Manna, Moses intimates, Exod. 16.15. When the Children of Israel doubted what it should be, he resolves them, this is the bread, which the Lord hath given you to eat, and v. 16. This is the thing which the Lord hath commanded; gather of it every man.

This is the thing, in the Hebrew it is [...] which signifieth The Word; the Vulg. La­tine hath Sermo, rather than the thing.

The word is ambiguous, and 'twas fit for those times, for the concealing of so great a mystery, which our Saviour opens, John 6.33. to which our Translatours refer us in the Margent. The bread of God is he, saith that essential bread, which cometh down from Heaven (as the Manna figuratively did) and giveth life unto the World. Hence it is that we find Christ so often signified by bread, both in the Old, and the New Testament.

1. In the Old Testament. Odo the Abbot, the most learned of his time, hath ob­served this heavenly Harmony, of Corn, Wine, and Oyl, signifying the three Per­sons of the Blessed Trinity, and he quotes a notable place for it, Joel 2. (whose latter part from v. 28. to the end is alledged by our Saviour, Matth. 24. St. Peter, Acts 2. and St. Paul, Rom. 10. to be fulfilled in these last times) v. 19. of that Chapter, he promiseth to send them Corn, and Wine, and Oyl; and v. 24. The floors shall be full of Wheat, and the fats shall overflow with Wine, and Oyl, which he fitly applies to the se­veral Persons thus.

The Son fills the floors with Corn and Wheat.

The Spirit fills the fats with Wine.

The Father fills the fats with Oyl.

1. The Oyl of mercy, which mitigates and asswageth pain, well befits the Father of mercies.

2. The Corn or Wheat fills the floors with plenty, whereof it is an Emblem, and strengthens the heart of man.

3. The Wine makes glad the heart, which is a principal fruit of the Spirit.

These three ye may find often joyned together by the Holy Ghost; as Deut. 11.14. and 12.17. and 18.4. Psal. 104.15.

2. In the New Testament; I am (saith he) the bread of life, John 6.32. And this bread (saith he) is my body, Matth. 26.26. And I would not have you ignorant brethren, that all our Fathers did eat the same spiritual meat and drink of that spiritual rock, which was Christ, 1 Cor. 10.3, 4.

And the reason why this inward man, is to live by this essential word that [Page 26] proceeds out of the mouth of God, may be considered; either,

1. In regard of God, who causeth, even this word to grow out of the earth, Psal. 104.14. Aperietur terra, & germinet Salvatorem, Esay 45.4. Let the Earth open, and bring forth the Saviour, and who rains from Heaven this spiritual Manna on us; for Moses gave you not that bread from heaven, but my Father giveth you this bread from heaven, John 6.32.

And in respect of the inward man, and his spiritual life, to be maintained, this spi­ritual food is necessary; Simile à simili nutritur, is a known rule; like is nourished by the like; and we being to grow up, and to become [...], like to the Angels, whom God hath made Spirits, God feeds our inward man with spiritual food, which the Psalmist calls Angels food.

And that's the third Reason, in respect of the nourishment it self; for whereas the Souls and Spirits of the Saints, must live the life of God, which is eternal, this hea­venly food is that, which hath the essential life in it, John 1.4. Yea that meat which endures unto everlasting life, John 6.27. Yea the eternal life it self, 1 John 5.20. Great reason therefore there is, that man should not live by bread only, but by every word that proceeds out of the mouth of God.

1. A Doctrine, that is worthy all our observation; which that we might know, Moses said, Exod. 16.32. This is the word, or thing, which the Lord commandeth, fill an Omer of it to be kept for your Generations, that they may see the bread wherewith I have fed you in the Wilderness. And Deut. 8.2, 3. The Lord thy God fed thee these forty years in the Wilderness, to humble thee and prove thee, to know what was in thine heart, and I suffered thee to hunger, and fed thee with Manna, and that he might make thee know, that man doth not live by bread only, but, &c. For this end that we might know, he conti­nued this miracle forty years; not that we might only contemplate this truth; (for verba cognitionis intelligenda sunt cum affectu:) But,

2. That we might learn to withdraw all our Faith, Hope, Love, Confidence, Care, Fear, all our dependence from the Creature, and repose it wholly and solely upon our God, who gives all the power, virtue, and efficacy unto the Creature, and with­out whose concourse the whole Creature is weak, vain, empty, nothing. The staff of bread is but like a broken reed, or like the chaff or husks without power and vertue to sustain us. Man lives by every word, &c.

3. As also that rich man whose servants have bread enough and to spare, Luke 15. might learn not to pride themselves, or lift themselves up above their poor brethren; for why? Man lives not by bread only, nor doth a mans life consist in the abund­ance of the things which he possesseth.

4. That we may learn a difference between God's providence and rich mens, touching the feeding and sustaining of the poor; for howsoever the poor man lives not by bread only, yet a kind of life he lives by bread, which the rich must give them. And howsoever the poor man lives by every word that proceeds out of the mouth of God, yet he lives not by any word at all that proceeds out of the mouth of rich men.

Mr. Cherin a rich man (and sometimes a worthy Burgess of this Town, and an In­habitant of this Parish, whose memory we this day celebrate) he was of this mind, who gave a great part of his estate to feed the poor. He was of St. James's Religion, James 2.14-17. What doth it profit, my brethren, though a man say he hath faith, when he hath no works? Can faith save him? If a brother or a sister be naked, and de­stitute of dayly food, and one of you say unto him, Depart in peace, be you warmed and filled, notwithstanding ye give them not those things which are needful to the body; What doth it profit?

Alas! Verba non pascunt ventrem, words feed not the belly: What doth a great deal of holy talk profit thy poor brother, that is ready to starve? Yet many such un­merciful Saints (for such they would be thought) there are, who have chosen a Re­ligion for the cheapness, to save charges. They are afraid to do good works, for fear of meriting; and have so much faith, that they think to supererrogate with it, or else it excuseth all good works.

Alas! These men consider not, that God's [...], 'tis [...] ▪ but our [...] only, is [...]. That God's blessing is doing good; but our doing good is our only blessing. That man indeed in respect of God, lives not by bread only, but by every word that proceeds from the mouth of God; yet man in respect of men, lives by bread only, but by never a word that proceeds out of the mouth of man.

5. That poor men also, quibus neque servus est neque arca, who want their dayly bread, and lie like helpless Lazarus (so that word signifieth) at the rich man's doors, that they might learn not to envy the rich, not to steal, nor take the name of God in vain, Prov. 30. not to despair of God's providence over the poor, for why? Man lives not by bread only, but by every word that proceeds out of the mouth of God.

But O our perverse, our peevish, and crooked wills! O our hypocritical, absurd, and contradictory prayers! We pray, and that dayly too; that God's will it may be done, yet secretly we wish it were not done, while almost every man impatiently struggles, or despairing sinks under a seeming Aetna of evils, which God hath cast up­on him. We pray, and that as often but for our dayly bread; yet almost every man hoards and treasures up both for himself, and for his Children, and houshold, as if it were for eternity, which runs out in few evil dayes, and then we leave our riches for others.

As if there were no word of God to live by, but only that, 1 Tim. 5.8. That if any provide not for his own, and especially for those of his own house or kindred, he hath denied the faith, and is worse than an Infidel. Whence, worldly men seeming religious, take care, not only what they shall eat, and what they shall drink, but also what their Children, and their Childrens Children shall eat and drink, to the third and fourth Generation, not regarding, that that place of Scripture implies no such matter.

Whence it comes to pass, that these needless cares, which they ought to cast upon God, stops the mouth of their Souls, and the word which was ordained to them for life, nourisheth not; and while they think by their over-hoarding and treasuring up for their Family not to become Infidels, they most of all become Infidels.

But this is oftentimes the fault of the Rich, rather than the Poor; will ye hear the repining of the poor? Vivere me dicas: Something I have, but God knows; it is but a little: But little? Hast thou not thy share? Did not God divide it to thee? Is't not according to his word, by which thou must live? Wilt thou blame his Wisdom? Callest thou that little, which he knows enough for thee? I tell thee, 'tis rather great.

But grant it were but little. Do not men receive little and great gifts with like thanks from the hands of Kings? What hast thou, which thou hast not received from the hand of God? And wilt thou be ungrateful to his goodness? Is not thy little more than thou broughtest with thee? Thou broughtest nothing with thee into the World.

Is not thy little more than thou seest many others have? And hast thou not de­served far less?

What though but a little, so the righteous have it? What though but a little, so with the fear of the Lord? What though but a morsel, so with contentment?

But how little is it?

Alas! But bread, and poor raiment. Proud unthankful Wretch! Was not Jacob a better man than thou? (a better man, Beloved, than any of us all) yet 'twas all he prayed for, Bread to eat, and raiment to put on, Gen. 28.20.

The Primitive Noble Army of Martyrs, of whom the World was not worthy, they had not so much, they wandered about in Sheep-skins, and Goat-skins, being destitute, afflicted, tormented; they wandered in the Desarts, and in the Mountains, and in the Dens, and in the hollows of the Earth.

Yea, yet more than they had, thou callest little. Our Saviour in the Text had not so much; it's an example, so without, so above all example, that it's impossible to ascend higher, [...], Matth. 10.25. it's an autarchy, it's sufficient for the Disciple to be as his Master is, and the Servant as his Lord is; if it be [Page 28] not so with thee, thou art yet no Disciple; thou art yet no Servant of Christ.

Consider these things well, and ruminate, and feed upon this Word, and go thy wayes; be male-content, repine at thine own estate, and chide providence if thou knowest for what.

These, and such like Lessons, our gracious Father teacheth us, humbling us, and proving us; that we may know, that man lives not by bread only, but by every word that proceeds out of the mouth of God. And other Lessons also, the Son our Saviour teach­es us; as these Words contain an Answer to the Devils temptation.

1. As first, A Lesson of humility: Sathan implicitely stiles him the Son of God; He answers not according to that Title, but by a Title lower than the Angels.Luc. Burg. Man shall not live by bread only, &c. Others arrogate no less, but sometimes more than they hear themselves styled. Yet was he true man, nor doth he deny himself to be true God, though he saith not so, to let us know that we should be greater than we say we are; nor must we be less, we must not tell a lie,Lombard. that we may seem to be humble.

2. He is tempted, to turn stones into bread; a glorious work worthy of God, yet he doth it not: We must not follow the Devils Counsel; how fair, how plausible, how reasonable, how profitable, how necessary, how glorious soever it seem to be; such as this might have been to Christ. Nam cui facile fuisset lapides in panem ad naturae alterius confusionem convertere, Luc Brug. &c. He that could have done this miraculous effect, yet did it not, teacheth thee to do nothing to please the Devil, saith St. Ambrose.

3. Though hungry, yet wary he is, lest Satan should entrap him in his meat. The Devil takes all occasions and opportunities of advancing his own Kingdom. He takes advantage of our natural, necessary, and lawful concupiscence, thereby to hurt us.

Take heed he make not thy Table a snare unto thee, by intemperance, by drunk­enness, by luxury, and sensuality.

4. Learn from hence, how to he have thy self when thou art tempted; not pre­sently to flie to humane helps, nor to destroy our nature, as we read of some, who have made themselves Eunuchs for the Kingdom of God; an unlawful way; and of others, who have pulled out their eyes, &c. Not to despair of God's help, not to put God upon a miracle, much less obey the Tempter; but to make that wherewith we are tempted, an object of vertue, a vertue of necessity: And thus doing, thy pittance of outward bread, how little soever, shall bring thee to the inward bread, the bread of life, which is the essential word of God: And this heavenly food is obtained by the outward Word, whether Law, or Gospel, and Prayer. Of the out­ward Word, our Saviour speaks, John 9.39. Ye search the Scriptures, and therein ye think to have eternal life, and they are they which bear witness of me.

This word must be highly esteemed, as Job speaks, Job 23.12. I have not departed from his Law, I have esteemed the words of his mouth, more than my necessary food.

This we must ruminate upon, as the Israelites called it, Man-hu, that is, What is it? And then it will become Man-hu, i. e. a portion, as the Word also signifieth, as ye have it in the Margent, Exod. 16.15. The essential bread was in the midst of the Disciples, when they were discoursing of it, Luke 24.36. This must be done by faith, Psal. 37.3. By which therefore the Righteous man is said to live, Habak. 2.4.

If thus we do, Wisdom shall feed us with the bread of understanding, Ecclus. 15.3. and give us the water of Wisdom to drink, as the Wise man tells us, Wisdom 16.25. That the Grace of God nourisheth all things according to the desire of them that pray for it.

NOTES AND OBSERVATIONS UPON MATTHEW V. 2, 3.

[...].

[...].

And he opened his mouth, and taught them, saying,

Blessed are the Poor in Spirit, for theirs is the Kingdom of Heaven.

WHen the Old Law was to be given by Moses, he must go up into a Mountain. And when the Prophet was raised up, who (like unto Moses) was to give the New Law, the Law of the Spirit life that is in Christ Jesus our Lord. He must go up into a Mountain, the Mountain of his Holiness, the Mountain of Es­sential Bliss, and Happiness, whence descends, every good, and perfect gift, as from Mount Gerizim, the blessings were given.

Hither resorted unto him, the Multitudes of his Disciples, Deut. 33.2, 3.

And hitherto, let us resort unto him.

I invite you not to Mount Sinai, the Mountain of horrible terrour, and dread.

But unto Mount Zion, whence the Spiritual Law goes forth, with all love, gentle­ness, and sweetness.

Glory to God in the highest, in earth peace, to men of good will.

It is not of any ordinary Argument our Lord now treats, but of bliss, and happi­ness, of the Kingdom of Heavens.

Nor is he any ordinary Teacher, but the great Rabboni, whom we all ought to have, for our only Master, even Christ. O, with what humility, and condescent sate the King of Kings in the midst of the multitude of his Disciples, and taught them his hea­venly Lessons!

And as he imitated Moses, on the Mount, in giving of the Law, so he follows Da­vid in the Preface to his Psalms, propounding the description of the blessed man. And thus our Lord propounds the chief good, as the end of all our endeavours, whereat all ought to aime.

Blessed are the poor in Spirit, for theirs is the Kingdom of Heaven.

All the desires of men tend to bliss and happiness, and end in it: And therefore that is the [...], the last end whereat all men aime, to be blessed and happy. Insomuch that no man is so barbarous, but he naturally desires it; so that the desire of it seems to be naturally implanted in us: Yea Adam in Paradise, enjoying much happiness, desired yet to be more happy, and much more may the Sons of A­dam, who have every day sufficient evil for the day, desire some refreshing. Now though it be agreed by all, that bliss and happiness is desired by all, yet herein most men are at a loss, wherein that bliss and happiness consists.

Now herein is the great goodness and wisdom of our Lord Jesus, seeing that he discovers, wherein the true bliss consists.

1. The poor in Spirit are blessed.

2. The Kingdom of Heaven is theirs.

3. The poor in Spirit, are therefore blessed, because theirs is the Kingdom of Heavens.

1. Blessed are the poor in Spirit.

What a Composition is this? Bliss and Poverty.

Poverty is believed to be the greatest misery; and can the poor than be blessed? Before we proceed farther, let us examine this, whether the poor can be said to be bles­sed? A man may be said to be poor, either

  • 1. Who hath few of those outward things, which the world calls goods, or else,
  • 2. He may be said to be poor, who is of a lowly mind.

Some there are, who conceive those here to be called blessed, who are poor in the former sense. And there is some Reason for it.

1. Because [...], poor, by it self, and in it self considered, doth not signifie such as are lowly, without such addition made as here is. So that our Lord may here call those poor blessed, who abound not with outward wealth, as v. 4. he pronounceth those blessed, who mourn.

For there is no doubt, but the aboundance of outward things brings with it much incumbrance and hinderance to the exercise of grace and virtue, qui habet terras, habet guerras; yea it proves too often an incentive, and nurse of vices: And there­fore the Apostle, 1 Cor. 1.26. Not many mighty, not many noble. And St. James, cap. 2.5. Hath not God chosen the poor of this world? &c. Yea St. Luke 6.20. relates our Lord's Words thus; [...], Blessed are the poor, without addition of [...].

Answer. It cannot be denied, but that the aboundance of outward things may overcharge the heart. Take heed that your heart be not overcharged, Luke 21.34. But so on the contrary, may the want of outward things distract the heart, which our Lord supposeth, when he warns his Disciples, take no thought for your life, Luke 12.22. And therefore Agur prayed against both extreams, give me neither poverty nor riches, &c.

And whereas, it is said, that [...], poor, is never read to signifie humble, and low­ly it is not true; for David so useth it, Psal. 40.17. I am poor and needy, &c. And 69.23. and 70.5. But therefore lest the word be mistaken, some addition is made, as in St. James Cap. 2.5. The poor of this world, rich in faith, &c. And where the Apostle saith, not many mighty, not many noble are called, he implies that some are called.

Although St. Luke 6.20. relate our Saviours Words, [...], Blessed are the poor, yet it's observable to whom he spake. Blessed are the poor. He spake to his Disciples, poor in spirit: And although it may be objected, that [...], ye, be not in the Text; yet it is necessarily understood, as the Primitive in the possessive imme­diately following, for yours is, &c.

What then is the true poverty in Spirit?

It is a work of the Spirit of God, upon our Spirit, shedding the love of God into it, according to Rom. 5.5.

Which love of God, being a desire of our Union with God, there ariseth a desire of devesting, and laying aside what ever is contrary to the love of God in us; as the love of the World, and the things of the World, 1 John 2.

An abasement of our selves in his sight, Prov. 29.23. Honour shall uphold the hum­ble in spirit, a fear of offending our God; Ʋnto this man do I look, who is poor, and of a contrite spirit, and who trembles at my word, Esay 66.2. Who in his own judg­ment of himself, is as it were without himself, who hath emptied himself of himself, and is as nothing in his own sight.

2. What is Blessedness? Vide Not. in Psal. 94. pag. 1.2.

Reason. Why doth the Lord Jesus pronounce them blessed, who are poor in spirit?

There is a principal reason in the following words, which I shall consider in its due place; mean time some reason may be given for this truth, in it self considered.

The poor in Spirit have these humble thoughts of themselves, that they have no­thing of their own, nothing proper to themselves; but whatever they have received it is only of free gift from their blessed Father: So that all Grace flows into such humble Souls, and the God of all grace gives his grace and blessings unto the lowly.

Obs. 1. Here hath been a great mistake, touching poverty in Spirit, as if it should consist in rejecting, renouncing, and casting away all a mans outward wealth and estate, out of an opinion, that a man cannot have outward wealth and be poor in Spirit.

This hath been the Religious Melancholy of many in former Ages, and there have not been wanting some Birds of Prey who have been awake to such a booty; who have won them to enter with their Estates into some Monastery or other.

And at this day, some there are, who would perswade men of Honour and Estate to renounce all they have, and to be one of them: But will it come unto so much?

A good Purchase, especially in regard of them, who have no Conscience to la­bour. That's a new kind of Conscience, contrary to the Apostles Rule, that he who will not labour, should not eat. Let it appear throughout the whole word of God, where any man is bound to give over any honest Calling in the World, wherein God by his providence hath placed him. The contrary appears clearly, 1 Cor. 7.20. Let every man abide in that calling wherein he is called, and v. 24. Wherein any man is called, let him therein abide with God.

Obs. 2. This discovers their perverse imitation of our Lord's words in the Text, who lay them as the foundation, and ground-work of devout holy beggery; for hence the Order of Mendicant Fryars have their Original; for their Authour St. Francis would that his Monks should possess no temporal thing in the World, that thereby they might the more expeditely follow the example of our Lord Jesus Christ, who said, The Foxes have their holes, and the Birds of the air their nests, &c. That speech was more divinely spoken, than the Fryar understood it.

However, let it appear where our Lord commanded his followers to devest them­selves of all outward subsistence, according to his example; yea his example proves the contrary; for he begged no man's Alms, yea he and his society of Apostles had a Treasury, out of which they gave unto the Poor. Against this I oppose this assertion.

Poverty in spirit may consist with outward wealth and riches: For when we so love God, that no creature can separate us from the love of him; yea that all the Creatures are helpful, and further us in the love of him, as Rom. 8. We know that all things work together for good to them that love God. Such as these use the out­ward World, and the riches of it, as helpful instruments unto poverty in Spirit; for no doubt such as in humility, and the fear of God, have, and use for supply of their own necessities and others, the outward goods, their minds and spirits are far more expedite, pure, and free, for the exercise of all Holy Duties:

Than they are, or can be, who want things necessary for support of life, and are enforced to beg them from door to door. Such as these are free, and not brought under the power of any Creature, or whatsoever is not God, and abide in their pover­ty of Spirit; and can say with the Apostle, as having nothing, yet possessing all things.

Benedict the Abbot, saw this inconvenience, and therefore he went contra­ry hereunto, and ordained, that his Monks should have plentiful Revenues; and his reason was, that they might more freely be vacant to their Speculati­ons. But we know well by experience, that as the Franciscans might be distracted with Care, and fear of want; so might the Benedictines be overcharged with sur­feiting and drunkenness, and both frustrate of their end of their Religious Retire­ment and Contemplation.

Large provisions are dangerous incentives unto lust; especially to such as live idly, and spend their time [...], even as it happens. Surely, as to poverty of Spirit, [Page 32] the Religious World hath been, and yet is very much mistaken in it; for that looks at the Spirit and Mind, whether a man be lowly, or high-minded; whether poor in Spirit, or rich and proud of Spirit. But as for the nature of true inward blessedness and poverty of Spirit, there is no notice to be taken of outward poverty, or outward riches; the having them, or the want of them.

Obs. 3. Bliss and Happiness, may in some good measure be obtained in this life, &c. Vide Not. in Psal. 94.12.

Obs. 4. Hence we learn wherein the true bliss and happiness consists, &c. Vide Not. ubi supra.

Obs. 5. Hence it follows undeniably, that the Rich in Spirit are not blessed. Proud Adam will be his own guide, &c. Vide Not. in Luke 9.23. Such animosity, such pride of Spirit brings the Curse with it.

Exhort. To poverty in Spirit; no man needs Exhortation to be happy, &c. Vide Not. in Psal. 94.12. Such poor in Spirit are the Lord's welcom Guests to his Spiri­tual Table. These eat the blessed bread, drink his Cup of blessing; these he wel­comes, Eat O my Friends, &c. Vide Not. in Luke 12.4, 5.

2. The Kingdom of Heaven is theirs, who are poor in Spirit; wherein we must enquire.

1. What is the Kingdom of God?

2. How it is said, that the Kingdom of Heaven is theirs who are poor in Spirit.

1. What is the Kingdom of Heavens?

1. Sometimes it's taken for God's Government of the World.

2. The Church; of the Kingdom of Heavens in this sence our Lord speaks, Matth. 20. The Kingdom of Heavens shall be taken from you, and given to a Nation bringing forth the fruit thereof. And where St. Paul saith, Col. 4. These only are my helpers in the Kingdom of God; he seems thereby to understand the preaching the Gospel of the Kingdom.

3. Sometime the Kingdom of Heaven is taken for all those inestimable good things held forth in the Word and Sacraments; and this Kingdom is said to be in us, to come, to be in power, &c. And thus the Kingdom of Heavens is here under­stood; And why the Kingdom of Heavens is theirs, who are poor in Spirit? The Reason of this will better appear in the following point.

2. Hence it appears how the Kingdom of Heavens may be said to be theirs, who are poor in Spirit; for the Great King promiseth to dwell with them, Esay 57.15. There he keeps his Court, and manifests the Glory of his Kingdom, and they reign with him.

Obs. 1. The poor in Spirit are Kings; so St. Peter calls them, and Priests also, [...], 1 Pet. 2. The Prince of the Kings of the Earth, he made them such, Revel. 1.

Obs. 2. Behold here [...], a most unexpected Paradox: The poor, humble, God fearing Souls, invested with the Kingdom of God. The wise man brings in the wicked wondering at it, Wisd. 5.1.—5.15, 16. Poverty, and a Kingdom, are most opposite, Eccles. 4.14.

Obs. 3. If the Kingdom of Heaven be theirs only who are poor in Spirit; how few then are there among us, who shall inherit the Kingdom of Heavens? How few are there that shall be saved? How few are there of us, who in this regard can be called blessed men or women? Why? How few are there who are pure in Spirit?

Who pursues not the Profits, the Honours, the Pleasures of this present evil World? Who makes not these, or some of these his ultimate end?

Who doth not appropriate unto himself all he hath? which yet he hath received only as a Steward, and whereof he must give an account. It was a churlish speech of Nabal; Shall I take my bread, &c.

It was a proud vain-glorious Speech of Nabuchadnezzar; Is not this great Babylon, &c. We can all well see this in them; yet who does not appropriate unto himself his own wealth and his own honour?

How many walk in the way of Cain, proprietaries of all they have, so Cain signifi­eth; [Page 33] and if there be an Abel, a breathing towards God, an emptiness of our selves, a resignation of all we have, all we are; that God may be all in all in us. Such an Abel, such a breathing toward God; how soon is it murdered by Cain, the appropri­ation of all to our selves?

O Beloved! Is this our looseness, and freedom from the World? Is this our po­verty of Spirit? Is this our Resignation of our selves, of all we have, of all we are?

Is this our Christianity? Beloved! Let me be bold among you, and take not of­fence at what I say, but examine it impartially by the word of God, compared with our own lives: Either this Doctrine touching poverty of Spirit, it not the Christian Doctrine, or we are not Christians.

3. Blessed are the poor in Spirit, for theirs is the Kingdom of Heavens. The Reason will appear,

  • 1. Partly in regard of the poor in Spirit.
  • 2. Partly in regard of God, and his Kingdom.

1. The poor in Spirit, are fitted and prepared by Faith, Love, and Humility, and suffering together with Christ, for the Kingdom of Heaven; they are of the Lord's little ones, and therefore great.

They are rich in faith, and love, and therefore Heirs of the Kingdom, James 2.

And they are fitted hereunto by the Lord Jesus, Revel. 1.5, 6. And by his exam­ple, who of all other, is most poor in Spirit, Phil. 2. and of him, and with him, they have the like mind.

2. In regard of God the Father, the Kingdom is his. Thine is the Kingdom, and it is his pleasure to give his Kingdom unto his little flock, who are thus fitted and prepared thereunto.

Obs. 1. The Lord requires due qualifications and conditions in all those whom he advanceth unto his Kingdom and Glory. The poor in Spirit, blessed, because theirs is the Kingdom of Heaven, Rom. 2. To those who by patient continuance in well doing, &c. eternal life.

If we suffer with him we shall reign with him.

There is no absolute promise of God without a necessary condition annexed there­unto, either expressed or understood.

Obs. 2. Since the poor in Spirit are blessed, because theirs is the Kingdom of God. Hence it followeth, that the Kingdom of God is the true bliss and happiness, and whatever renders us truly blessed, is somewhat of God's Kingdom.

Obs. 3. Admission into the Kingdom of Heaven is not according to destiny and fatality; but according to conditions and qualifications required of God in all those who shall inherit that Kingdom. It is true, He hath chosen us, but in Christ, before the foundation of the World, and that we should be holy, and without blame before him in love, Eph. 1. He hath predestinated us, but that we should be conformable unto the Image of his Son, Rom. 8.29.

Repreh. 1. Who flatter themselves into an assurance of God's Kingdom, and be­lieve that Jesus Christ hath loved them, and washed them from their sins in his own bloud, and made them Kings and Priests unto God the Father, when yet none of all this is wrought in them; what evidence then have they for the Kingdom of Hea­ven? A strong imagination which they call Faith, without any word of truth to rest upon; let such consider, what St. Paul saith, 1 Cor. 6.8, 9, 10, 11.

Yea, but they are washed, &c? If so, 'tis well! They are not the men; but such were some of you: if yet they be such, they may be well assured of the contrary, that they shall not inherit the Kingdom of Gd: Yea such are excluded by another testimony, Gal. 5.19, 20, 21.

Repreh. 2. Too many of us, who much mistake our own spiritual estates, who conceive themselves Heirs of the Kingdom of Heaven without poverty of Spirit. Our Lord tells us of such, John 10.1. And St. John, Revel. 3.1.17. 1 Cor. 4.8. Vide Not. in Rom. 7.9.

Consolation to the poor in Spirit, can there be greater, yea can there be so great as the Kingdom of Heaven? Such strong Consolation is sometime needful unto mis­giving [Page 34] and disconsolate souls: And therefore the Psalmist, Psal. 34.18. The Lord saveth such as be of a contrite spirit, and 51.17. A contrite heart thou wilt not despise. 'Tis oftentimes true, of many a Soul, which the Prophet confesseth of himself; It is of very faithfulness that thou causest me to be troubled: So the Lord speaks to the Church, Esay 57.15—v. 17. He gives a reason of this his dealing, for the iniquity of his covetousness I smote him, &c.

Ye read of poor Joseph in Prison, poor man! He made his moan to his fel­low prisoners, &c. Gen. 40.14, 15. Hereupon the Lord detained Joseph two years longer in Custody; but at length the Lord brought him forth of Prison with ho­nour, yea he was advanced to the Kingdom. And thus oftentimes God brings the poor Soul through great straits into enlargement from, even a Prison to a Kingdom; for so Eccles. 4.14. The poor wise Child out of Prison cometh to reign.

Exhort. Be poor in Spirit, so shall we obtain the Kingdom of Heaven: Such po­verty of Spirit we find in all the Saints of God.

Enoch walked with God, and was not, &c. Gen. 5.22. Vide Not. in locum. Blessed is the man whom thou takest to thy self. Abraham, Rich Abraham, Gen. 13. and 24. Yet poor Abraham, poor in Spirit. I am dust and ashes: I am less than all thy mercies, saith Jacob. Gen. 32.10.

Sign. A Kingdom is voyd, and there's no Heir apparent, presently one ariseth with his party, and pleads his right, another his, a third his. The Kingdom of God is given for an Inheritance unto the poor in Spirit; who is the Heir apparent? The Catholicks, as they call themselves, pronounce all but themselves Hereticks and Schismaticks. Where is the poverty of Spirit?

Others, though great Enemies to them, will not allow any right unto the King­dom of Heaven, unless they come under their Discipline. And is not this out of the like pride of Spirit?

Others call all others the World, unless they will return back to some carnal or­dinance, and having begun in the Spirit, they will seek to be perfected in the flesh. And is this harsh censure out of poverty of Spirit?

Others yet, unless ye be of such a man's Church, and such a man's way, ye must be to them an Heathen and Publican: And thus all divided Parties judge one of a­nother; which of them declares poverty in Spirit?

Lastly, others there are also, who unless ye change your cloaths, your calling, re­nounce all relations, &c. and follow them; whither? I believe many of them­selves know not; they'l censure you to be carnal, sensual, devilish, without God, in darkness, in a word all that's naught: Can these be poor in Spirit?

These, all these, think high thoughts of themselves, and their own parties, but a poor opinion they have of all others, so that we are yet to seek for the true poverty in Spirit. Let us hear what Character the Apostle gives of those who are poor in spirit, Phil. 2.3. Let nothing be done through strife, or vain glory, but in lowliness of mind, let each esteem other better than himself, v. 4-8.

Means. Mind not great, mind not high things; seekest thou great things for thy self? Jeremy saith thus to Baruch, i. e. to the Blessed One (so Baruch signifieth.) Condescend to low things, to men of low degree. When Ruth had left her Country, Moab, she was advised by Naomi to uncover the feet of Boaz, and lie down at the feet of Boaz, &c. And what is Ruth, but a Figure of the Church? And what is Boaz, but a Figure of Christ? We all desire the Kingdom of God; if we desire it truly, we will also de­sire the means conducing thereunto, to learn the Doctrine. The good Scribe was taught to the Kingdom of God: All the Disciples know the mysteries of the King­dom of God: All these mysteries are learned in humility and poverty of Spirit. The fear of God is the beginning of this Wisdom, &c. Vide Not. in Psal. 94.12.

NOTES AND OBSERVATIONS UPON MATTHEW V. 17.

[...].

Think not that I am come to destroy the Law, and the Pro­phets, I am not come to destroy, but to fulfil.

Rectum est index sui, & obliqui.

YE heard before of the People walking in crooked wayes; come we now to measure our selves and them, by the straitness of God's Commandments.

Our Lord, in these words, makes Preface to his exposition of the Law, and declares a principal end of his comming, not as some then thought, or afterwards might conceive, to break, or do violence to the Law and Prophets; but to fulfil them both.

Which we shall more particularly understand, if we resolve the Text into its Parts, for herein our Lord,

1. Removes and denies either opinion, surmise, or happely the slaunder of the Scribes and Pharisees. Think not that I am come to destroy, &c.

2. Positively he affirms and declares, for what end he came: Think, that I come to fulfil both.

1. Our Lord came not to destroy the Law and the Prophets.

2. He would not have us think, that he came so to do.

3. Our Lord Jesus came to fulfil the Law and the Prophets.

4. He would have us to think so.

In the first of these let us enquire what is here meant by

  • 1. The Law.
  • 2. The Prophets.
  • 3. What to destroy the Law and the Prophets.
  • 4. The Coming of Christ.

1. The Law is called [...], which rightly distributes to all what is just; [...] which is taught inwardly of God.

Lex, according to some is à ligando, from binding the otherwise loose and licenti­ous will of man, for such is the nature of it. The Law of God is the Will of God concerning things to be done, or left undone, by man witnessed therefore unto man; for so the Law of God is called the Will of God, Psalm 40.8. and the Testimony or witness of his Will, Psalm 78.5.

2. By the Prophets, we understand, not only such holy men as foretel what the [Page 36] Lord will do, as the Etymon of the Greek word signifieth, and there are examples ma­ny of the Hebrews [...] which import as much: So Amos. 3. But they also who interpreted the Law, and dayly exhorted the People, were also called the Prophets; such a Prophet was Esay, Jeremiah, &c.

3. The word we turn to destroy, is [...], which the V. Latine renders, solve­re, to loose or unty, which is so understood in regard of the Law, which is a Bond, which may be two wayes understood; as either,

1. To abrogate, annul, and make voyd the Law (for so the Phrase is sometimes taken) or else,

2. By Doctrine, or practise to break the Law, which otherwise, stands in full force: So we read, John 7.23. If a man receive Circumcision on the Sabbath day, [...], and 10.35. [...]. The breaking of the Law of Moses, and breaking of the Scripture, is not meant only a nulling of either, or making either voyd; but also a violating, disobeying, or transgressing of the Law. So no doubt, it is here to be understood, for v. 19. doing and teaching, is opposed to breaking the Commandment.

4. When Christ is said to come, we may understand it, either,

1. Of his Personal coming in the flesh, by taking part of flesh and blood, as when he took flesh of the Virgin Mary; or,

2. Of his coming in the Spirit to his Mystical Body, or any Member of it, 1 Cor. 11.26. John 6.25. as 1 John 4.2. Every Spirit that confesseth, &c. Thus John 1.14. The word was made flesh, and dwelt in us. Now neither of these wayes, is it true, that Jesus Christ came to destroy the Law.

1. Not in his Person, for 1 Pet 2.22. He did no sin, neither was guile found in his mouth.

2. Not in his mystical body, or any member of it; for do we make void the Law through Faith, &c. Rom. 3.31.

Nor is it reasonable, that the Lord Jesus should come either way to destroy the Law or Prophets; for,

1. They cannot be destroyed, but by their Contraries. Since therefore the Law is holy, just, and good, it must be destroyed by him, who is unholy, unjust, and wick­ed; for wickedness proceeds from the wicked, saith holy David, 1 Sam. 24.14. Now the Lord Jesus is so holy and just, that he is [...], called that Holy thing, Luke 1.35. And Acts 3.14. [...], that holy and just one, so every way righ­teous, that Hos. 3.5. He challengeth his enemies, John 8.46. to convince him of sin; in him was no sin, 1 John 3.5.

2. Had he destroyed the Law, he had frustrated, and made void the end of his coming, which was to take away our sin, as the Apostle reasons, 1 John 3.4, 5.

3. The murderer, and the thief, come to such an end, for such an evil intent, as to kill and to destroy. The Lord Jesus, he cometh to save, and give life, John 10.10. with John 12.50.

4. It is the Devil's end to destroy the Law of God, and the coming of the inward Antichrist. The Son of Perdition, is after the working of Satan, &c. 2 Thes. 2.9.

Therefore, the end of our Lord's appearing, and coming is quite contrary, unto that of Satan, and his Son, that he may dissolve the works of the Devil, 1 John 3.8.

Doubt. Though this be true, yet are there many Scriptures that seem to affirm the contrary; for Jerem. 31.31. I will make a new Covenant, &c. Hebr. 8.7-13. John 19. It is finished, Ephes. 2.14, 15. Col. 2.14. Acts 10.24.

For Answer to these Scriptures, we must know, that there is, 1. The Will, and Law of God, which we call natural, as that which God hath written in the hearts of all men [...]. And,

2. That which we call positive, as all Nations, besides the natural Law, have their civil and positive Laws.

1. The former of these is altogether immutable, according to which our Lord Jesus lived most exactly, and destroyed not; with the Prophets conformable there­unto.

[Page 37]2. The latter is either;

1. That which was revealed, as a Rule for the time of God's outward worship, which they call the Ceremonial Law; [...] or,

2. That which was given for the maintaining and establishing of humane Socie­ty, which is called the Judicial [...].

The Question is therefore, concerning these two latter kinds of Laws, Ceremoni­al, and Judicial.

1. As for the Ceremonial Laws, they were never intended to be of longer con­tinuance, than until the time of Reformation, Hebr. 9.9, 10. And therefore they have their name Ceremoniae, from [...], because they are [...] ▪ only for a time to endure, and as they are serviceable unto the principal commandment of God, which is life everlasting, John 12.50. And therefore they were to have their end, when the Child, for whose sake they were given, was grown up, and become a man.

For an Infant, hath need of swathing and swadling clouts, and great care, and cir­cumspection is to be had, until it be grown up; according to which the Apostle speaks, That we be no more as Children, carried about with every wind of Doctrine, &c. Ephes. 4. So Gal. 4.1.

Now although these, in their time were to vanish; yet did not our Lord destroy these, but himself was subject to them, as being Circumcised, and presented in the Temple, &c.

2. Nor much less destroyed he those other positive Laws, which we call Judicial, but was subject unto them, both in his Person, and in his Mystical Body; for if the Civil Laws and Sanctions of men be to be obeyed by Christians. As there is no doubt, but they are according to Rom. 13.1. Titus 3.1. 1 Pet. 2.13, 14. How much more are those Laws to be observed, which hath God himself for their immediate Author, and Law-giver?

Nor doubt I, but that a Christian Commonwealth ordered according to those Laws, would be the most exact people in the World; yea, although this Law were made voyd in its time. When the Jews Commonwealth for their Rebellion and dis­obedience was to be destroyed, according to that Rule in the Law, sublato principali, tollitur accessorium: Yet we may hence note, the manifold wisdom of God, and find that of the Wise-man to be most true, Eccles. 3.14. For howsoever the carnal Commandment might seem to have an end; yet the Law of the Spirit of life, into which all those Ceremonial Laws are resolved, and the Law of Equity which is the principle of all judicial Laws is everlasting; therefore Circumcision, and the Pass-over, are said to be for ever, because Col. 2. Philip. 3.3. 1 Cor. 5. We are the Cir­cumcision, which worship God in the Spirit.

Obs. 1. Whence we cannot but take notice of their notorious spiritual pride, who, alto supercilio, with great despiciency speak of the Ceremonial and judicial Laws of God, not considering their own folly, (for every proud man's a fool) nor their own insufferable presumption, that they should dare to slight those Laws, which proceed­ed from the only wise God, which every one of them have their spiritual, Symboli­cal and Mystical Understanding; such as holy David prayes to the Author of them, that he would teach him.

Teach me not only [...], but [...] and [...]; not only the moral, but also the ceremonial and judicial Laws; whose mysteries if inquired into, will exercise the most profound understanding of the wisest and best men.

Obs. 2. Note hence, the accomplishment of the Types in the Lord Jesus Christ, who fulfils them. How often read ye in the Book of Joshua, that Joshua did so, or so, as Moses had commanded, Joshua 11.14. Neither left they any to breath.

What else is hereby to be understood, but what the Law and Will of the Lord is (that's Moses, who is ordinarily taken for the Law) that Jesus the true Joshua ful­filled?

Obs. 3. The Law and Prophets, continue in their strength, and are as firm and strong obligations, in this time of the Gospel, as formerly they were.

The Moral Law in the Letter and Spirit.

The Ceremonial, according to the spiritual understanding of it; for Ceremoniale aboletur, Spirituale manet.

The Judicial Law according to the Equity of it.

This will appear from the two next Verses to my Text, v. 18, 19. So that the Gos­pel requires of us, as much obedience as the Law, for measure and degree.

Obs. 4. They who live dissolutely and loosely; They neither have the doctrine of Christ, nor his life, or practice, nor end of his coming, to countenance, palliate, and cover their vitious lives withall.

Reprehension of those who destroy the Law and the Prophets; 'tis the cause of their destruction, and destruction of the people, Malac. 2.1-9. and 4.4, 5, 6.

2. Think not that I come to destroy, &c.

By these Words, the Lord puts a bar against all Opinions, all Tenents, and Dis­putes of men, concerning the Law; as if by him, or his doctrine, it should in the least be diminished.

Rat. The Thoughts are the Basis and Foundation of Counsels, Wills, Affections, Actions, Works, and Words: And therefore our Lord thought it necessary to give caution concerning them.

He knew the present Surmises and Suspitions of the Scribes and Pharisees.

He foresaw the false conceits and opinions that would be received in the World, concerning his doctrine, as we find at this day.

Obs. 1. The Law and Prophets are empty and voyd, until Christ come to fulfil them. There is a Vacuum, where obedience and fulfilling of the Law and Prophets is not. Vide Not. in James 1.22. Jer. 4.22, 23.

Obs. 2. Note hence, what an exact and perfect life our Lord Jesus came to bring into the World, even the fulfilling of the Law and Prophets: A life opposite unto that generation of men he met withall in the dayes of his flesh, and as opposite unto this present generation in the dayes of his Spirit; for all those he dealt withall, be­side his own Disciples (who were of one will with himself) all the rest were either Pharisees, or Sadduces, of which sort were also the Herodians.

The former sort, the Pharisees fulfilled only the outside of the Law and Prophets, whose righteousness consisted only in the obedience unto the outward command­ment.

The latter sort, the Sadduces and Herodians, were a prophane people, who were so far from fulfilling the Law and Prophets, by their obedience, that by their out­ward and inward disobedience, they made voyd and emptied the Law and the Prophets.

Of one, or other sort of these (the true Disciples, and truly called Christians only excepted) consists this present Generation.

As for the Sadduces, and prophane persons, their sins prevent judgment, 1 Tim. 5.25.

The Pharisees are the men, who most of all deceive themselves, and are in great­est danger of deceiving others. And therefore our Lord tells his Disciples, Matth. 5.20. That unless their Righteousness exceed the Righteousness of the Scribes and Pharisees, they should not see the Kingdom of God.

The Scribes were the great Teachers of the people; the Pharisees were the most religious followers of their doctrine, [...], our Lord hereby teacheth his Disciples, wherein consists that Righteousness, which God requires and accepts; wherein else, than in obedience to the Law and Prophets? Now the Law saith, Thou shalt not kill; Thou shalt not commit Adultery, &c. The Scribes and Pharisees did not kill, did not commit Adultery; and therefore they thought themselves just, and despised others, Luke 18.

And the Reason is, [...], and he who obeys the Law is righteous. But our Lord Jesus denies, that the Scribes and Pharisees obeyed the Law, as ap­pears every where throughout the Gospel, especially Matth. 23. And the reason, be­cause it is not enough that a man do not kill, nor commit Adultery, &c. but that also he have a mind abhorring, and loathing murder and adultery; for since the [Page 39] mind is so much the more excellent than the body, that the man is named from the mind, as [...], which is the Soul, signifieth the whole man, in the Hebrew; and Ani­ma in the Latine; foelices animae quibus hoc cognoscere primum, inque domos superum scandere cura fuit. Whence Anima cujusque is est quisque, every man's Soul is himself.

Hence it undeniably follows, that he is a murderer, who hath a murdering Soul; that he is an Adulterer, who hath a Soul inclined to Adultery. He who hates his Bro­ther, is a murderer: He who looks upon a Woman, to lust after her, hath committed Adul­tery with her already in his heart.

If any one here except, and say, the Law is not so severe, to punish hatred or lust with death, 'tis true; for the Lord hath committed the inflicting punishment for breach of the Law, to Magistrates, which being but men, they punish the evil work done, not the evil will; they punish the dammage committed, not the thought, or purpose, at least while it is unknown; for how else can the Magistrate convince the minds of men by the testimony of two or three Witnesses, without which he can­not proceed to punish an offence?

Would therefore a man be safe from the Magistrate? It's enough for him, that he do not kill, that he do not commit Adultery; although his mind and heart be mur­derous and adulterous: And thus the Scribes and Pharisees were just and righteous, who performed outward obedience to the Law and Prophets. And if the Kingdom of Christ had been of this World, he should not, nor would have taught any other doctrine.

But since the Kingdom of Christ is not of this World, not an earthly, but an hea­venly Kingdom. The Judge also is not earthly but heavenly; the Witnesses also must be spiritual and heavenly, and the judgment spiritual and heavenly, in which the mind cannot be hid. According to this Righteousness, not only the murdering bo­dy, and the adulterous body is punished, as in earthly, and bodyly Kingdoms; but the murdering and lascivious mind or soul also, shall be punished.

Would we therefore avoyd the eternal punishment; we must then no doubt, not only obey the outward Law in shew only, as the Scribes and Pharisees did; but in­wardly also, truly, and from the heart, as in the sight of God, who searcheth the heart and reins, and punisheth hatred for murder, and lust for adultery. And what I have said concerning these two Commandments, is also to be understood of all the rest.

Obs. 3. If our Lord Jesus Christ came not to destroy the Law and Prophet, but to fulfil them. Hence it will follow, that they who boast of Christ's fulfilling of the Law for them, and apply his righteousness unto themselves, and imagine that thereby their iniquities, which yet are in them, are hid and covered. They are arrant hy­pocrits: I say not that such are Pharisees, or Pharisaical men; for the Pharisees performed an outward righteousness, and gave outward obedience unto the Law: So that he who knew no better way of fulfilling the Law, and acted according to his knowledge, he was accepted and approved of: So our Lord is said to have loved the Pharisaical young man, Marke 10.17-21. But they who boast of Christ's ful­filling of the Law for them, when yet by breaking the Law, even outwardly they dishonour God. These are worse hypocrits than the Scribes and Pharisees were.

Obs. 4. The Lord Jesus came not to destroy, but to fulfil. This sentence, what a world of men lay hold on, and hence conclude, that Jesus Christ hath done and suffe­red all things already to our hand, &c. Vide Not. in James 1.22.

Repreh. 1. Those Opinionists who think, that Christ came to destroy the Law; that the Law belongs not to them, because they are Christians, or imagine themselves to be so.

Dub. What reason is there, that although our God hath so clearly manifested his will in his Law and Prophets, and hath not spared his only begotten Son, but yielded him up to death for us all; yea hath raised him from the dead. All which is come to pass, that all men through the Son of God, should be justified, freed, and saved from their sins. And although the Son hath done all, and bought men with a price, that they being redeemed from their sins, death, devil, and hell, might [Page 40] live in righteousness, and holiness before him all the dayes of their life.

Though the Father hath done all this, though the Son hath done all this, and suffe­red all this; yet neither Law nor Prophets are fulfilled, but sin and iniquity is ful­filled, the will and lust of the Devil are fulfilled?

Answ. I answer, all what God and Christ hath done, and suffered for men, is made known unto them, and why? That they might believe on the Son, and obey him, and so be saved. O how plentiful is the Scripture in Testimonies of this kind! John 3.16.36. and 12.25, 26. Matth. 16.24. 1 Pet. 2.21, 22, 23, 24. and 4.1, 2.

But though the God of truth, so abundantly testifieth this in his Word; yet (alas!) how few are there in the World, who believe him? How few are there who believe in the light, the wisdom of God, the way, the truth, and the life, which is Jesus Christ himself? Yea, do not most men believe contrary to the Scriptures? Do they not believe, and love the darkness more than the light; the foolishness of the flesh, rather than the wisdom of the Spirit? Do they not obey the calling and draw­ing of the Father of lies, unto their eternal destruction, rather than the calling and the drawing of the God of truth to their everlasting salvation? Thus did their Fa­thers before them, Jer. 2.7, 8.13, 19.5. They follow their own choosing, their own opinion, not the Law of the Lord, and his sure word of Prophesie, 2 Pet.

Wherefore they long not at all to be loosed, and set free from their sins; nor know, nor consider that they are faln from the true light of life, and the true belief of their Salvation, and give heed to Spirits of errour, and manifold false faiths, and manifold chosen holinesses; nor do they consider, that they love the sin more than the righte­ousness, the darkness rather than the light, the falshood and lie more than the truth it self.

Yet even in this false faith, which they have made choice of, they boast themselves, as if they were now free from the Law, justified from their sins, and become very good Christians. They think and believe that the Abaddon and Apollion is stronger than Christ the Saviour. That the Abaddon hath power enough to destroy the Law, and fulfil all unrighteousness, &c. But they believe not that Christ is strong enough to destroy all unrighteousness, Esay 53.1. Lord who hath believed our report? To whom is the arm of the Lord revealed? &c. And therefore according to their faith or unbelief, so it befals them, Job 15.21, 22. A dreadful sound is in his ears, &c.

Repreh. 1. Those who think and hold opinion that Christ came not to fulfil the Law.

Repreh. 2. Those who condemn obedient men, who fulfil the Law, for phansies.

Exhort. Since the Lord Jesus Christ came not to destroy the Law and the Prophets, let not us, who profess our selves his Disciples, his Followers, Christians; let not us destroy them, nor let us think that he came for any such end; but since the Law is holy, and just, and good, and our Lord Jesus Christ is holy, just, and good, yea good­ness it self, Hos. 3.5. Let us agree with the Law, and consent unto it, that it is holy, just, and good, and become such.

And since there is an emptiness in the Law and Prophets, until they be fulfilled by obedience; since the narrow way of God's Commandments is forlorn and forsaken.

Even in the dayes of Shamgar, that noble Stranger, in the dayes of Christ in the flesh, and in the dayes of Jael, the dayes of the Church of Christ in the Spirit.

O let us turn us from the broad wayes, and crooked wayes: And as Hebers house, though they had formerly made Covenant with Jabin and Sisara, while they walked in the way of Cain.

So though formerly we have consented to the false knowledge of the subtle Ser­pent: Though formerly we have walked in the way of Cain, Jude v. 11. Yet let us with Jael, sever our selves from Cain, and walk in the narrow way of God's Com­mandments which leads unto the everlasting life.

Let us follow the Wise man's Counsel, &c. Vide Not. in James 4.14. in Supple­ment.

NOTES AND OBSERVATIONS UPON MATTHEW V. 21.

[...], &c.

Ye have heard, that it hath been said, by them of old time, that thou shalt not kill, for whosoever killeth, shall be in danger of the Judgment, &c.

OUr Lord having made a special Preface, to his Sermons (v. 17, 18, 19.) He now begins the Sermon it self. And here we meet with a different Translation, and understanding of these words, [...]. It was said by them of old time, so the Text, or to them of old time, so the Margin. And the Greek words will in­deed bear both sences. Wherefore let us enquire whether of the two is the more probable. They will say, by them of old time, as we read it in the Text, they understood the Rabbins, and Teachers of old; as if our Lord should say, ye have heard that the Rabbins of old have taught the people this Law, and this penalty for breach of it. But I say thus, &c.

And this sense they rather incline unto, because they conceive it our Lord's main drift in this Sermon, to confute the false Glosses and Expositions of the Law, intro­duced by the Scribes and Pharisees, and to give the true sence of it.

2. They who read the words, thus it was said to them of old time, understand the people and Auditors, to whom these words were spoken, and so the opposition seems to be very clear. It was said unto them of old time. But I say to you: And although I deny not but that our Lord in this his Sermon intended to correct the false Glosses and interpretations of the Law, imposed upon the people by the Scribes and Phari­sees, as I shall make it appear in due place. Yet withal it cannot be denied, but what our Lord saith, was said to those of old time, was often true, and therefore not op­posed as any false Gloss of the Scribes and Pharisees; I need go no further for ex­ample then the words of the Text.

It was said to those of old time (so I will be bold to read the words) Thou shalt not kill, and whosoever shall kill, shall be in danger of the Judgement. The former words are the very express words of the Law in Exodus and Deuteronomy, and the latter words are consonant thereunto, and neither of them contain any false exposition of the Scribes and Pharisees.

Obj. Howbeit here it will be objected, what then doth our Lord oppose? Some­what no doubt he opposeth, when he saith, it was said to them of old time, But I say unto you, &c.

Answ. I answer, our Lord cites the Law, as delivered by Moses, and understood by the Scribes and Pharisees, as also by many of the people, even in Moses his dayes; [Page 42] What then you'l say, doth he oppose or contradict? Surely nothing at all in this Sixth Commandment. For it's certainly true, that it was said to them of old time, Thou shalt not kill; and whosoever shall kill, shall be in danger of the Judgment. Our Lord contradicts not this; but he adds a farther meaning of this Commandment, and the exposition of it; as thus,

The Law saith indeed, Thou shalt not kill, &c. But I say not only this; but also whosoever is angry with his Brother, shall be in danger of the Judgment, &c. Come we then to the Text it self; these things were necessary to be premised, because the like Speeches meet us often in this Chapter, and what hath been said, may be as a com­mon light for the understanding of them.

In these Words from verse 21. to 26. inclusively, is contained, the Sixth Com­mandment, and the penalty of it. 1. The Commandment it self, Thou shalt not kill. 2. The penalty of the Commandment. 1. Received by all, Whosoever shall kill, &c. 2. Delivered by our Saviour, v. 22. But I say, &c. To which he adds a Co­rollary of directions, verse 23.26.

In the Text you have these Particulars.

  • 1. Thou shalt not kill.
  • 2. Whosoever shall kill, shall be guilty of the Judgment.
  • 3. This was said to them of old time.
  • 4. Our Lord saith to his Disciples, Ye have heard that this was said to them of old time, Thou shalt not kill, &c.

1. Thou shalt not kill.

The Words contain the Sixth Commandment.

Killing is a word of large extent, as he may be said to kill who either justly, or unjustly, by Law, or against Law, takes away the life of another, or casually, or in a just War, such as the Lord warrants.

But to kill, is wilfully and felloniously to take away the life of another upon pre­pensed malice.

This Word therefore, to kill, doth not fully express the Greek, [...], answering to the Hebrew [...] used in Exodus 20. and Deut. 5.

The word to murder which our English Tongue borroweth of the Saxon Mordren, signifies wilfully and felloniously to take away the life of another upon prepensed malice. Whence our Lawyers have made the word Murdrum, whereby they signifie murder, which they acknowledg far more properly to signifie that fellonious Act than Homicidium, or any other wayes they can express it: And therefore our old English Translation of the Sixth Commandment is most significant, and best expres­seth the Text: Thou shalt do no murder.

This precept prohibits the unlawful taking away the life of man, ones own, or a­nothers, and commands the due preservation of it.

Now it is evident, by what hath been already spoken on verse 20. and farther ap­pears out of this verse, and those following, that our Lord's main drift and scope is not to teach the outward Commandments or obedience to be performed thereunto, which he supposeth.

But his main intent and purpose is to superadd, and farther to teach the inward Commandments, and to urge obedience to be performed thereunto.

I shall not therefore speak much of the outward killing and murdering, or of the penalty annexed thereunto.

Only I shall briefly shew the scope and latitude of this Commandment.

The Scope is preservation of life, our own, and our Neighbours temporal, spiritu­al, and eternal.

Of this Commandment there is a

  • Positive
  • Negative

Part.

1. Positive, to love our Neighbour, to wish him all health, and welfare, of this life, and that to come, to advance both, & re, & Consilio bono, by our real help and [Page 43] Counsel, to warn him of imminent evil; to feed the hungry, give drink to the thirsty, cloath the naked, visit the sick, and imprisoned, Matth. 25. The Negative part which is expressed in the Text, prohibits killing of our selves, or others, yea wrath, ha­tred, envy, unmercifulness.

These may be distinguished according to,

  • 1. The heart, out of which murder proceeds, Matth. 15.
  • 2. The Words, for there are killing words, as Racha and Fool.
  • 3. According to the Countenance, Gen. 4.6.
  • 4. According to the deeds themselves, as to smite our Neighbour, wound him, lame him, poyson him, famish him.

As concerning the Soul, this Commandment hath an affirmative part, and a negative.

1. The affirmative part comprehends all those vertues, and vertuous actions, by which our Neighbour may be won unto God, and his Soul saved; as to provoke one another to love and good works, Heb. 10.24. To exercise our selves to have a Conscience without offence towards God, and towards men.

As concerning the Soul of our Neighbour, such sins in this Commandment are for­bidden, as might scandalize our Neighbour in life or doctrine, Matth. 18.5. to with­hold the truth of God from men, Prov. 29.18. Where no Vision is, the people perish.

By this rude draught it's evident, that what David saith generally, is in this Law verified; Thy Commandments are exceeding broad.

And much might be spoken particularly, touching the Duties of this Command­ment, and the sins forbidden by it.

But it's clear and evident by what hath been already spoken.

Wherefore, I shall briefly shew, why the Lord prohibits murder, and shall briefly make some Application of it, and so follow our Lord's method, in the opening the spiritual meaning of this Commandment.

1. As for the reason then of this precept outwardly understood; Thou shalt do no murder, though the divine authority prohibiting it, and enjoyning preservation of life, might suffice, we may add hereunto others, both in regard of God himself, and in respect of men.

2. God made man after his own Image, which is destroyed, and defaced by mur­der, Gen. 9.6. It is the Lord's reason he gives of this Law: He that sheds man's blood, by man shall his blood be shed, for in the Image of God made he man.

3. The main end aimed at by the Lord himself, is here of principal regard. His main design is, as in all the Commandments, to assimilate man, and make him like un­to himself, so in this especially, in love, and mercy, for preservation of man's life, Mich. 6.5. Zach. 7.9, 10. Luke 6.35, 36.

2. In respect of men, as to save life, renders us like unto God, so to kill, makes men like the Devil, John 8.44. as, proprium est Dei, servare, & benefacere, so Diaboli laedere. Add hereunto that common rule; Whatsoever ye would that men should do un­to you, do ye even the same to them, Matth. 7.12. This is the voice of the Law and the Prophets, yea approved of by light of nature; the Emperor Severus caused it to be written in many places of his Palace.

2. There is a near alliance between men, whom God hath made, as after his own Image, so of one blood, Acts 17.26.

And thus by one common nature, all men are taught of God, to love one another, 1 Thes. 4.9.

Obs. 1. Man by his fall was, and is of a bloody, revengeful, unmerciful, dispositi­on. All faln men walk in the way of Cain, until God in goodness lead them out of that way, into the way of his Commandments.

2. The Lord directs his Law to all, and every man and woman [...] Thou man or woman shalt not commit murder. The Lord descends to every one in par­ticular, to every individual, to thee who ever thou art: Thou shalt do no murder; that every man may know that the Commandment concerns him.

3. Note here how precious the life of any man ought to be to any man.

4. Note hence how precious every man's own life ought to be unto himself. [Page 44] Therefore this Commandment or act forbidden, is left without expression of an ob­ject, whereby is prohibited all unlawful killing: And because our love unto God, measures out every man's love unto himself, and every man's love unto himself, is the measure of his love unto his Neighbour: Surely in that every man is forbidden to kill his Neighbour, every man is much more forbidden to kill himself. Do thy self no harm, Acts 16.

2. [...].

And whosoever shall kill shall be in danger of the Judgment.

The words contain the penalty annexed to the breach of this Commandment, wherein the words are considerable in themselves, and with reference to the former, implied in the Particle [...], which our Translators exceeding often render And, which all men know is a note of diversity, and signifies But, and makes quite another kind of axiom, and makes not a copulate, but a discret.

In the words, absolutely considered, we must enquire what is meant here by Judgment; and 2. What it is to be in danger of Judgment.

1. Judgment, [...], by which word is here to be understood the Session or sitting of Judges: Such as at that time were in many Cities of Judea, and that their Judicature is here properly understood, it's evident, by the opposion unto [...], which we turn the Council.

To be in danger of Judgment, [...]. These words are more pro­perly to be turned, he shall be obnoxious, or lyable unto the Judgment; for the word [...], properly signifies obnoxious, &c. Vide Not. in Hebr. 2.

We shall meet with these words again.

This Sentence is not extant in the Law in so many words, but the meaning of it is clear, Levit. 24.21. He that killeth a man, he shall be put to death, Num. 35.16, 17, 18, 30.

Obser. 1. What a tie hath God the Judge upon every guilty Conscience?

2. How much more upon every blood guilty Conscience?

Exhortation. Highly to esteem the precious life, anothers as well as our own. 1. It is the workmanship of God. 2. It is the Command of God to spare life, not to kill. 3. God made us after his own Image, which is marred by murder. 4. It's contrary to God's main design, to render us like unto himself in love, mercy, goodness, &c. 5. It crosseth the common rule, Whatsoever ye would that men should do unto you, &c. 6. God made us of one blood, and so teacheth us to love one another. 7. This is no Arbitrary Law, it's not without penalty; so great a crime is not expiated without the death of the murderer. He that sheds man's blood, by man shall his blood be shed. 8. Whole Families, yea the greatest Potentates with their Kingdoms rue this crime; as, Pharaoh, Saul, Ahab; yea David himself. 9. Even the beast it self and its owner, if faulty must die to expiate bloodshed, Exod. 21.28, 29. 10. The Lord enjoyns mercy to the beasts, Deut. 22.6. 11. Yea even the beasts are not savage against their own kind: They improve their sense better than men their reason, yea than Christian men their faith. O ye perverse and degenerate mankind! So true is it, that man without Law and equity, is the very worst of all living Creatures. 12. Beloved we are men, let us not so put off humanity, as by cruelty and savageness to become worse than the very beasts. 13. The Scribes and Pharisees had attained to this degree of righteousness to spare life, they were no murderers, Beloved, we are Christian men, our righteousness must exceed theirs. Our Lord hath taught us an higher Lesson, I say unto you, he that is angry with his Brother without cause, shall be in danger of the Judgment.

Axiom. 3. It was said to them of old time, thou shalt not kill, &c. Of how old time were these to whom this was spoken? Some say to those in the time of Ezra the Scribe: Others look farther back to the times of Moses; and indeed the word [...], is used to signifie things or persons, of that Age of the Prophets, as Luke 9.19. One of the old Prophets, Acts 15.21. Moses of old time, &c.

But most of the Prophets were long after Moses's time. And where it is said, Moses of old time hath in every City those that preach him, being read in the Synagogue every Sabbath-day. The old time there spoken of (if we mark it) is not to be under­stood [Page 45] of Moses's time, but long after, namely after the time of the Captivity. What if we look yet farther backward, even before the Prophets, yea before Moses, 2 Cor. 5.17. We read of old things, and 2 Pet. 2.5. the old World, and Revel. 12.9. and 20.2. Ye read of the old Serpent, called the Devil and Satan, who deceived that old World. It's true you will say, these indeed were of old time; but was it said to those of old time, Thou shalt not kill, &c. Ecclus 17. The Wise-man speaking of the Creation of mankind, and what endowments man received from God in the begin­ning, v. 14. He said unto them, beware of all unrighteousness, and he gave every man commandment concerning his Neighbour. These are the two precepts that God gave to the first created persons. 1. To beware of all unrighteousness, i. e. all sin; for all unrighteousness is sin, 1 John. 2. He gave every man commandment concerning his Neighbour, i. e. touching the preservation of his life, chastity, goods, and good name. This knowledge was no doubt instilled by God in our first Parents; for he made him according to his Image, v. 3, 11, 12, 17. And there is no question to be made, but that Adam taught his Children these Lessons. He was not so negligent a Parent, as too many of us are, who teach not our Children the Commandments of God: But though Adam had taught his Children these Commandments, yet his eldest Son (as commonly mens eldest Sons do) forgat them, as appears, Gen. 4. by Cain's expostula­tion with God; Am I my Brother's keeper? He was no doubt his Brother's Keeper; for God had given him Commandment concerning his Brother. And as Cain forgat his precepts, so did his Posterity the old World; and therefore the Lord complain­ed, as in Gen. 6. The whole duty of man, &c. See Notes, 2 Pet. 2.5. There are two parts of the sensitive appetite, the principles of sin against our Neighbour especially, Eccles. 11. The old World had sinned against their Neighbour in respect of both, in regard of their lasciviousness, Gen. 6.2. in respect of their injustice and cruelty, v. 11, 13. the Earth was filled with violence. Now as Cain had forgotten, and broken these Commandments, so had his Posterity, who walked in the way of Cain, Jude v. 11.

And that these are they of old time, to whom this was spoken, will appear far­ther by God's express prohibition of murder after the flood, Gen. 9. which is one of the seven Precepts given to the Sons of Noah, whereby is implied, that by murder they had provoked the wrath of God, who for that cause, with others sent the Sin-flood (as the Dutch call it.) Besides, this is farther evident, in that it is not said, it was written, but [...], it was spoken, as the whole Law of God was delivered by tradition unto those of old time, until the writing of it in Tables of Stone; for so Abraham is said to have kept the Commandments of God, his Statutes and his Judg­ments, Gen. 26. When yet the Law was not written, till more than four hundred years after.

It was said to them of old time. The reason; they of old time wanted a rule touching the mutual preservation of life. God would not be wanting to that old World.

Axiom. 4. Christ saith to his Disciples, We have heard that it hath been said to them of old time, thou shalt not kill, &c.

Hence it appears that our Lord intended not by these words to confute the false Glosses of the Scribes and Pharisees. Had he intended that, he would have said rather, ye hear what the Scribes and Pharisees now teach you, or the like. Yea, this Speech of our Lord had rather confirmed, than confuted such Doctrine of the Scribes and Pharisees; because they might have pleaded antiquity for their doctrine. God hath had his witness against murder, even from all antiquity; Cain knew it, and all his Race before the Flood.

But I say unto you, whosoever is angry with his Brother, shall be in danger of the Judg­ment.

These words contain our Lords seeming opposition, and true exposition of the Sixth Commandment. This exposition of the Commandment contains the supposition of a Law, and the breach of it, and the penalty or punishment of the Law bro­ken. The Law supposed is; thou shalt not be angry: And so it answers to that Law [Page 46] outwardly understood; Thou shalt not kill: So that in this exposition of our Lord we have these divine Truths.

1. No man ought to be angry with his Brother without a cause.

2. Whosoever is angry with his Brother without a cause, shall be liable to the Judgment.

3. Christ saith this to his Disciples.

4. It was said indeed unto them of old time, thou shalt not kill; but Christ saith to his Disciples, Whosoever is angry with his Brother without a cause, shall be in danger of the Judgment.

1. No man ought to be angry with his Brother without a cause: Herein we must enquire, 1. Who is our Brother? 2. What it is to be angry? 3. What to be angry without a cause?

1. Brother, according to a known Hebraisme, is as large as Another, as the Etymo­logist saith, frater is quasi ferè alter, he that loveth another, Rom. 13. For all meet in one common Parent Adam, &c. See Notes on Acts 2.37.

2. That we may know, what it is to be angry, we must understand that there are three notable potential parts of the Soul; the Rational, Concupiscential, and irasci­ble. See Notes on Matth. 15.

3. What is it to be angry [...], which we terme without cause, as above? Yet although those Ancient Latine Fathers read it not, others of the Greek Fathers did, as St. Basil, in his Tractate [...], and St. Chrysostome and Enthymius, both upon the place acknowledge it, and so may we; for since God made man a living Soul, wherein he implanted the Passions, and among them Anger, if it might be never law­fully exercised, certainly it would be in vain, contrary to that Rule, Deus & natura nihil faciunt frustra, God and nature do nothing in vain. Now surely, it may be ex­ercised without sin, since he is said to have been angry, who had no sin, as appears, Mark 3.5.

[...], therefore which we turn without a cause, is of larger extent, and signifies also a certain undue measure; for our better understanding of this we must, disting­uish these three, [...], the passion of anger is a thing in it self indifferent, but when it becomes unruly it's carried unto those things, and persons which it ought not, and then it's violent, and hath the nature of [...], impe­tus, or violence; if yet it become more unruly, and casts off the bridle of reason and moderation, it becomes habitual, and draws forcibly to it self the reason and rational appetite. The will which consents unto it, and so it's called [...], approbation and consent; here it rests it self, and becomes [...], or [...], an a­biding, and continued anger, which is inveterate, and degenerates into hatred and malice: These two latter degrees are here to be understood.

The reason of this will appear from the more profound understanding of God's Law; for whereas God himself is a Spirit, he expects of man a spiritual worship, and accordingly gives him a spiritual Law, which reacheth to his heart and spirit, and re­quires of him a proportionable spiritual service and obedience.

Obs. Hence we learn, that whereas outward effects only seem to be forbidden by the Law of God, as killing or murdering; hereby are principally to be understood their impulsive causes, as wrath and hatred: So that murder is first in the heart, saith our Saviour, Matth. 15. whence it proceeds, and is acted by the hand and tongue; but the heart is murdrorum officium, &c. See Notes on Matth. 15. Obser. 1.

2. Hence it appears, that there are divers kinds of murders, outward and inward. The Jewes took notice only of the outward: So one of them, Thou shalt do no murder [...] with thy hand or tongue: But our Lord teacheth us that there is a mur­der committed in the heart; and therefore out of the heart proceed [...] murders, the word is Plural, &c. See Notes Matth. 15.

Obs. 3. A man may possibly be a Murderer, who yet layes no violent hands on any one, himself, or another, and that in regard of a threefold object. 1. Himself, 2. His Neighbour, 3. His God. Vide Notes, as above.

NOTES AND OBSERVATIONS UPON MATTHEW V. 22.

[...]. &c.

But I say unto you, that whosoever is angry with his Brother without a Cause, shall be liable to the Judgment, &c.

IT is locus difficillimus: The words contain our Lord's spiritual exposition of the Sixth Commandment.

Herein we have, 1. A Supposition of a Law broken: 2. An imposition of a penalty for the breach of that Law.

The Law and breach of the Law, and penalty or punish­ment of that breach are all considerable, in three degrees proportionable one to another.

The Law prohibits, 1. Anger, 2. The effects of anger in reproachful words, 1. Less, as Racha, 2. Greater, as Fool.

The breach of this Law is likewise in three degrees, 1. Anger unadvised, unde­served, 2. Calling our Brother Racha, 3. Calling him Fool.

The penalty of this threefold breach of the Law is also considerable, in three de­grees, 1. The Judgment, 2. The Council, 3. Hell fire. All which we may reduce unto these following divine Truths.

  • 1. No man ought to be angry with his brother without a cause.
  • 2. Whosoever is angry, &c. shall be liable unto the Judgment.
  • 3. No man ought to say to his Brother Racha.
  • 4. Whosoever shall say to his brother, Racha, shall be liable to the Council.
  • 5. No man ought to say to his Brother, thou Fool.
  • 6. Whosoever shall say unto his brother, thou Fool, shall be liable to Hell fire.
  • 7. The Lord saith this to his Disciples.
  • 8. Ye have heard indeed, that it hath been said to them of old time, &c. But the Lord saith to his Disciples, Whosoever shall be angry with his brother, &c.

I spake of the first of these before come we to the

2. Whosoever is angry with his brother undeservedly, unadvisedly, shall be liable to the Judgment: Wherein 1. What a Brother is; 2. What to be angry with him: 3. What without a cause, or undeservedly to be angry with him, I shewed in ope­ning the former point; it remains that I shew what the Judgment here is. 2. What it is to be liable to the Judgment.

By [...], here we are to understand, not the Act of judging, but the Judges themselves, and their sentence. Now the Judges among the Jews may be considered either according to their objects, or things, and persons whereof they judged, or according to the subject places where they judged.

[Page 48]1. The objects, or things and persons which they judged, were either civil, as mony-matters, or capital, as those that concerned the life.

2. As concerning the places of Judicature, what City or Town soever had a num­ber of Inhabitants, fewer than one hundred and twenty; that Town or City was judged by the Triumviri, or three Judges only, who handled only civil businesses, as matters between man and man. But if the Inhabitants of any City, or Town, were one hundred and twenty, or exceeded that number; their number of Judges were three and twenty, who took cognizance of criminal and capital businesses, and these Judges sate in the gates of their Cities, of which Amos 5.15.

Whoever therefore had slain a man wilfully, he was liable unto this judicature. Besides these two less jurisdictions; there was the great Synedrion, or Session of Judges which consisted of 72. Judges, of which our Lord speaks in the next words.

Now as in the Civil Affairs, as the Crimes were greater, they belonged to greater and higher Judicatures, which took cognizance of them: So our Lord here saith, that in spiritual businesses, as the crimes were greater, so they were to be judged by greater Judges, and liable to greater penalties.

As here, he, whosoever he is, that is angry with his Brother, shall be liable to the Judgment.

The word [...], signifieth subject, obnoxious, or liable unto something, as Hebr. 2. subject to bondage. See Notes on Hebrews 2. He then that is angry with his Bro­ther undeservedly, and unadvisedly, is liable unto the Judgment. 1. The censure of his own Conscience; 2. The Judgment and censure of the spiritual Judges, or Judges of spiritual things: And 3. The final censure and judgment of the great and universal Judge.

Reason. Is in regard of 1. Our Brother, 2. Our Elder Brother, or 3. Enemies to both.

1. In regard of our Brother, with whom one is angry unadvisedly, and undeser­vedly. He who is so angry with his Brother, is a murderer of his Brother, and his anger may be called Murder; for whereas every sin hath the name from the end whereat it aims. See Notes on Matth. 15.19, 20. And there is reason and justice for this severe proceeding among men; for if the Act it self were as possible and feasi­ble to the Traytor, as the will and passion is, he would as soon perform the Act and deed, as plot and will it.

2. In regard of our Elder Brother, the Lord Jesus Christ, for when we are angry with him, we go about to kill him, and when we are angry with any of our bre­thren for his sake, we then also go about to kill him. 1. When we are angry with him, our Lord told the Jews, John 7.20. Ye go about to kill me, &c. See Notes on Philip. 2. ad finem.

2. And the like may be said of our anger against our Brethren for his sake: For when we sin against our brethren, and wound their weak consciences, we sin against Christ, 1 Cor. 8.12. And so he becomes wounded of our iniquities, and bruised of our transgres­sions, Esay 53.5. And therefore the Lord complains that Saul persecuted him, when he persecuted the Church.

3. There is reason also, if we shall consider the enemy of both; the Devil him­self who is Abaddon, and [...], Rev. 9.11. a Destroyer. And he who is angry with his Brother unadvisedly, and undeservedly, he doth the destroyers work, and yields up the power of himself unto the destroyer. This the Apostle well knew, when he gave that good counsel to the Ephesians; Be angry, and sin not; Let not the Sun go down upon your wrath; neither give place to the Devil, that subtile and malicious enemy, who is alwayes ready to do us mischief. And as in all things he seeks and catches at occasions to hurt us, so especially in our wrath; and therefore, when by our wrath we have caused the Son of Righteousness to set and go down in us, then the darkness and the Prince of darkness ariseth, invelops, and covers the faithful Soul, and so we give place to the Devil. No marvel then if our Lord here say; that he who is angry with his Brother, without just cause and undeservedly, is liable to the Judgment.

Doubt. Whether is any thing added by the outward Act, yea, or no? See Notes on Matth. 15.

Note hence, that the Law is Spiritual, Circumcision, Passover, all the Ceremonial Law; but more of this in the following Points.

The Spiritual Law takes cognizance of the heart and spirit, and the spiritual moti­ons of it. It taketh notice of our wrath; the Spiritual Law reforms the heart and Spirit, it consumes the spiritual wickedness which is in heavenly things, and there­fore it's compared to the fire, which is a figure of the Spirit, and it's said to come out of the midst of the fire, Deut. 5.22. and it's called the fiery Law, Deut. 33.2. &c. See Notes on Romans 7.

When now the people by reason of the sin of Manasseh (that is forgetfulness of God) they were more incorporated, as it were, into the evil one, and become mem­bers of his body, of his flesh, and of his bones. Then Hilkiah the Priest having found the Law, &c. there must follow Reformation, Josiah a figure of the Spirit, which is fire, is said to be the Son of David, i. e. the love, and this fire burns up, and con­sumes the flesh and the bones, upon the Altar and patience of Jesus Christ. Thus when the true Josiah or Christ is risen, he began at Moses, &c. ibidem.

Obser. The horror of a guilty conscience, it binds a man over to the Judgment of God. Much more and greater is the terror of a blood-guilty conscience. See Notes on Acts 2.37.

Repreh. 1, and 2. See Notes on Matth. 15.19.

Consolation. I have crucified, &c. ibidem.

Exhort. If he that is angry with his Brother be liable to the Judgment; let us cease from wrath, let us mortifie the first motions of it. See Notes on Matth. 15.19.

Whether is any thing added by the outward Act, yea or no?

Beloved, this is no subtile contemplation, or needless Scholastick Quere, which may be determined either way without notable inconvenience. No, this Quere is practical, and by so much the more dangerous, because some have reasoned thus in good earnest. If the inward Act be sin in God's sight, then the outward Act adds no­thing hereunto: So that he who is angry with his Brother, is as guilty before God, as he who kills him.

This is a dangerous and a false consequence; for the outward Act adds much unto the inward; for proof of this, let the first murder be examined. See Notes on Matth. 15.

3. No man ought to say to his Brother, Racha.

Our Lord raised three, who were dead, one in the house, another in the gate of the City, and the third, who had been dead four dayes.

Hitherto we have heard of the man dead in the house; Anger in the heart: Come we now to the second, when wrath breaks out of doors in evil words, in re­proachful language against a Brother.

Now what is Racha? Chrysostom tells us, it is [...], a reproachful word; as when a man conceives himself slighted, and out of contempt he saith, Racha, i. e. saith he, [...], tu, thou; as if a man say to his servant, [...], away thou: So Chrysostom. But although thou may be used contemptuously; yet Racha, hath no such meaning. St. Augustine, and St. Anselm, and all who follow him, say, that Ra­cha is an interjection of indignation. But indeed it signifieth no such thing. St. Hierom comes nearer the matter, and tells us, that Racha, is all one with sine cerebro, & inanis, voyd of wit. But neither doth this sence answer the word fully. Racha is a reproachful word, yet less than [...], following. It may be doubted whether it come from [...] or [...], which signifies to spit upon, or else from [...] or [...], that signifies Idle, Vain, Empty, if we refer it to the former, it implieth not only wrath, but pride also, and contempt of him, to whom a man saith Racha, as by spitting; much more by spitting upon him, Num. 12.14. If her father had spit in her face, &c. Job 30.10. They abhor me, they spared not to spit in my face, Esay 50.6.

If we refer the word to the other Original, it implies contempt also of him, whom a man calls Racha, as when we would signifie him to be a vain fellow, as the Poet saith, Vane Ligur— And St. James [...], vain man, Judg. 9.4. [...] [Page 50] vain persons, which are discovered by the next word [...], light, unstable, rash, har­dy, fit for the enterprize of any desperate design.

The reason why our Lord forbids us to say to our Brother, Racha, may be conside­red in regard of the causes of it and the object of it, it proceeds from wrath, and therefore sith he forbids the effect of wrath.

2. Wrath it self proceeds from sleighting [...], or contempt provokes men to wrath, when they perceive that that high opinion of worth which they conceived to be in themselves, is undervalued by others; they then wax angry, and break forth into contemptuous language; so that reproachful Speech proceeds from pride and wrath. See Notes on 1 Peter 2.1, 2.

2. In regard of the object against which this sin is committed, it is the Lord him­self, and his Spirit; for whereas he invites us to humility and meekness: Learn of me for I am lowly, and meek, &c. Matth. 11. Pride and wrath, which commonly go together, they render us most unlike unto him, whose example we ought to follow; for pride, and proud, and reproachful Speech is opposite unto humility, and wrath, with scorn and contempt, is contrary to the Spirit of meekness: And therefore the Wise-man puts both together, Prov. 21.24. Proud and haughty Scorner is his name, who dealeth in proud wrath, or in the pride of wrath, Margin.

Object. But may I not speak that which is true? See Notes on 1 Peter 2.1, 2.

Obser. 1. How tender the Lord is of the peoples reputation, and good name a­mong men.

2. As the will of the Lord is that no man should say to his Brother, Racha; so nei­ther is it his will that any man should receive such an evil report of his Brother, Exod. 23.1. Thou shalt not take up, or receive a vain report.

3. If to be called Racha, be thought worthy of the Judgment, and that he be lia­ble to it, who saith so to his Brother, how much more liable is he unto the Judgment, and worthy of it, who is Racha, who is a vain man.

4. Whosoever shall say to his Brother, Racha, shall be liable to the Council.

These words contain the penalty due to the second breach of the Law, viz. to be liable to the Council. And what is the Council? The word is [...]. This word is common to all Sessions of Judges, as well to that of 23. and of that three Judges, as that of 70. or 72. which is here to be understood.

As the twelve Sons of Jacob gave names to the twelve Tribes, as also the Heads and Princes of those Tribes; and afterward the like number of Apostles was ap­pointed by our Lord, who had promised to judge the twelve Tribes of Israel.

So in memory of the LXX. Persons, who came with Jacob into Egypt, Gen. 46.27. They ordained so many Elders and Governours over them; and afterward our Lord sent forth the like number of Disciples.

Unto those seventy Elders the Lord sends Moses, Exod. 3.16. and he reported the Lord's message unto them, Exod. 4.29. Unto these Moses by the advice of Jethro, committed the less matters in controversie to be judged, reserving the greater and more difficult to his own cognizance, Exod. 18.22.

Afterward when Moses complained of his burthen, the Lord himself ratifies the Counsel of Jethro, and commands Moses to take seventy Elders, whom he enabled with the Spirit of Judgment, Numb. 11.16.

This Sanhedrim, or highest Council consisted of Priests, Levites, religious, and de­vout Israelites, as appears, 2 Chron. 19.8. This Council judgeth of all causes, di­vine and humane, civil and capital.

Reason. The spiritual Judge looks at the root of bitterness, which is envy, pride, anger, impatiency, &c. He looks at the fruit growing, or like to grow from this root of bitterness; this root bears gall and wormwood, even bitter words. He looks at the direful issue of wrath, even death it self, Psal. 57.3. He shall save me from the reproach of him that would eat me up, swords are in their lips, Psal. 59.7. I have reserved a doubt here to be answered, which was proper in part to the former point, but here it may receive a more general satisfaction.

1. Whether he who was angry with his Brother, were liable to the Judgment? [Page 51] or who saith Racha, to the Council? It may be doubted, because jus gladii, the power of putting Malefactors to death was taken away from the Jews by the Ro­mans, according to that of John 18.31. It is not lawful for us to put any man to death. Josephus tells us, that when Festus was dead, Ananus the High Priest, called a Council before Albinus came to be President of Judea, and cited James the Lord's Brother, and many others, whom he condemned to be stoned to death. But for this he was accused before Albinus the Governour, because he called a Council without lieve of the President. Now if the Council might not be called without lieve obtained of the Romans; how much less might any man be put to death by Authority of the Council? Yea the Jews themselves confess that forty years before the Second Tem­ple was destroyed, all power of judging criminal and capital causes was taken from the Jews. All which if true; how then saith our Lord, that he who is angry with his Brother, shall be liable to the Judgment, and whosoever shall say to his Brother, Racha, shall be liable to the Council? How could this be true, when our Lord spake this? When the power of judging and sentencing all capital offenders was now taken from the Jews?

I answer, some go about to satisfie this doubt, by saying; that although the power of judging capital causes were taken from the Jews, yet the manner of Judgment was well known out of the Law, Deut. 16.18. and other places, and the practice of it. This answer, I conceive no wayes satisfieth the doubt, for our Lord doth not tell them only of what was past, but warns them of the danger to come. Nor doth our Lord go about to terrifie his Disciples with inania terriculamenta, causeless fears, and scare­crows. No, our Lord here saith, That he that is angry with his Brother, without a cause, shall be guilty of the Judgment; and he who shall say to his Brother, Racha, shall be liable to the Council. Hereby our Lord warns his Disciples, that although all civil power were taken from the Jews, of judging criminal and capital causes, yet there remain­ed a spiritual power of judging and condemning wrath and reproaches proceeding from wrath, as murder.

Yea, by these very words our Lord doth constitute a Spiritual Judicature in his Church; for otherwise it cannot be shewn what Judgment, or what Council the an­gry man, and he who calls his Brother, Racha, shall be liable unto.

Doubt. 2. But it seems our Lord forbids any such power of judging, or ruling a­mong his people, Matth. 20.25, 26, 27.

Answer. Here is utterly a mistake; Our Lord by these words doth not take away Superiority of one over another, or Spiritual Judicature, since he is the God of Order, and the Supreme Judge: But he forbids such abuse of power as was among the Gentiles. They abuse their power and authority over others, looking only at their own Soveraignty, without aiming at their good whom they rule. This is understood by [...], and [...], which we turn to exercise dominion, and to ex­ercise authority; whereas [...], in this composition imports the abuse of dominion and authority.

Obs. 1. Take notice from hence that there is, or ought to be a Spiritual Judicatory, a power of judging spiritual things in the Church of God.

How doth this follow? Surely undeniably; for if whosoever is angry with his Bro­ther, without a cause, be liable to the Judgment, and there were then no Civil Judi­cature. Our Lord by these words necessarily supposeth a Spiritual Judicature, unto which every one who is angry with his Brother, without a cause, is obnoxious and liable. Otherwise our Lord, the Judge and great Governour of his Church, should be wanting to his Church, in a matter of the greatest moment; such as a power of judging spiritual things is, such as Government is in the Church.

2. There are, or ought to be spiritual men in the Church, who are meet and fit to judge of spiritual things, as rash and unadvised anger. The Apostle tells us, that the spiritual man judgeth all things (i. e.) all spiritual things, whereof he is a competent Judge. Why then is there not such a Judgment, such a Council? Surely they want not matter to judge of, and to take into consideration, what is the reason? Truly I shall give such an answer as one of our great States-men, Lord Treasurer gave in the [Page 52] Reign of Queen Elizabeth, concerning Places. One told him he had excellent Places in his Gift. He counfessed he had; but saith he, I want excellent men to put in those Places. And we say the like touching Places of Judicature: Surely they are excel­lent Places to be judges of spiritual things; but we want excellent men to fill up such Places; men of a holy life. The High Priests themselves were not admitted to be of the Sanedrim, unless they were eminent for wisdom and holiness of life: Men of sound Doctrine (that is) healing Doctrine, such Doctrine as heals the soul of spi­ritual maladies, men of Christian prudence, able to rule themselves, and the Church of God, Titus 1.

3. Observe, how far the present Generation is from that purity of Religion, whereunto almost all pretend. The Christian Religion will not allow a bitter or re­proachful word; no not a root of bitterness, rash and unadvised anger; but con­demns it as murder, and summons wrathful persons before the Judgment and Council.

We have been reformed, and reformed again, over and over, and we have now long been under the Reformation of the Sword: Yet, where shall we find, maugre all our preciseness and demure profession? Where yet shall we find the Reformation of bit­ter words, the Circumcision of the lips, the reformation of wrath, anger, revenge, ha­tred, malice, envy, bloody mindedness? Where shall we find the Reformation, the Circumcision of the heart?

'Tis true, you will say men can speak peaceably to their Neighbours. The Wise­man tells us as much, Prov. 26.24. He that hateth, dissembleth with his lips, and layeth up deceit within him; when he speaketh fair, believe him not, for there are seven abomi­nations in his heart. 2. And the Prophet; One speaketh peaceably to his Neighbour with his mouth, but with his heart he lyeth in wait, Jer. 8.8. and what follows, Shall I not visit? &c.

How doth that appear, you will say? Move him, and you shall find it. The Sea can be calm, and is so, till the winds arise, and then her waves cast up mire and dirt.

4. Hence it appears that these times stand in great need of a Judgment, and a Council.

5. Our Lord saith, that he who saith to his Brother, Racha, is liable to the Judgment. He saith not that his Brother should bring him to Judgment. No, if thy Brother offend thee, &c. So that here is place for favour, indulgence, pardon, and forgiveness.

6. Observe what care and tenderness our Lord supposeth should be in his Church. That not so much as a reproachful or contemptuous word should pass without recti­fying by due correction or censure. That what ever difficulties and doubts should arise, there may be a present remedy had. We see a Specimen of this in that first Council, when doubts arose in the Church concerning Circumcision. The Apostles and Elders came together to consider of this matter, Acts 15.6. This makes much for the consolation of the poor brethren who suffer such reproach. The Lord takes care of them, denouncing Judgment and Council against every one, who saith to his Bro­ther, Racha.

Exhortation. 1, and 2. Notes on 1 Pet. 2.1, 2.

5. No man ought to say to his Brother, Thou Fool. This is the third degree of wrath compared to the man dead four dayes.

A Fool, some would derive from [...] festinare, to be hasty. The word [...], signifieth a rash Fool. The Etymologists will have it to come from [...], one who sees not what is fit to be done, whose understanding is darkned. And our Lord puts [...], together, Matth. 23.17. And therefore the Siriack word here used is [...] either from [...], which signifieth the Night, according to that of the Poet, Tantaque nox animi est, who had such a night upon his mind, or from [...], which signifieth a thing of nought: Others would have it from [...], garrulus, a prating Fool; and [...] say the Rabbins, is used as a word of scorn and derision.

But sith 'tis evident that this reproach, to be called fool, is of all others the great­est, as appears by the punishment of it. Surely [...], the word we render fool, [Page 53] must here signifie one of the worst sort of fools. Such as wicked men are, whose wickedness blinds him, saith the Wise-man, Wisd. 2.21. 2 Cor. 4.4. Whose minds the God of this World blindeth, 1 John 2.1. The earthiness hath blinded their eyes. And thus it's Solomon's perpetual Dialect in the Proverbs and Ecclesiastes, to style a wicked man a fool, he that uttereth a slander is a fool, Prov. 10.18. Thus he that doth mischief is called a fool, Prov. 10.23. He that is idle is a fool, Eccles. 4.5. The word which the Wise-man commonly useth, &c. For surely when as a wicked man is seve­red from the fountain of wisdom, he must be a fool.

So that such a fool is he, who having rejected the fear of God, which is the begin­ning of wisdom, is carried wholly by his own will and affections, whereby he be­comes imprudent and rash in his enterprizes, and improvident and without good success in the end of them.

Thus we read often of self-willed fools, Prov. 12.15. The way of a fool is right in his own eyes, and 14, and 16. A fool rageth, and is confident, Prov. 27.22. Though he be brayed in a mortar, his folly will not depart from him, and accordingly he prospers, at his end he shall be a fool, Jer. 17.11. Thou fool, this night they shall take away thy soul. The best issue is disgrace: All that behold his work, begin to mock him, saying, This man began to build, but was not able to finish, Luke 14.30. The word the Wise-man commonly useth to signifie a fool, is [...] whence comes our English word Evil; so that an evil man and a fool are all one.

6. Observ. The wicked man is of all other the most arrant fool.

Reason 1. Why ought no man to say to his Brother, Thou fool? It's most contrary to the Command, Honour all men, 1 Pet. 3.17. Phil. 2.3. and this reproach is of all other the most dishonourable.

2. It proceeds from the greatest pride, the pride of knowledge, 2 Esdr. 8.50.

3. And the greatest wrath, which cannot vent it self in a worse, than in that great­est reproach, fool; and therefore,

4. It tends to the greatest, and highest provocation, for men are commonly con­tent to be undervalued in regard of any thing, rather than their wit; as in wealth, to be accounted poor and beggerly; in regard of beauty, ill favoured, forma virum neg­lecta; in respect of strength, to be accounted weaklings; yea in regard of honest deal­ing, to be accounted knaves; there is wit required to be such. But qui velit ingenio cedere rarus est, he is a very rare man, who will yield to another in point of wit. Men will bear any reproach rather than that which toucheth their Intellectuals. This proceeds from our imitation of the fall. Every man would be accounted wise; and the promise of the subtile Serpent sounds yet aloud in our ears. Ye shall be as Gods, not in regard of Morals, as goodness, mercy, &c. according to which, God reveals his name unto us, and would be followed by us, Exod. 34. but in regard of Intelle­ctuals. Ye shall be as Gods, knowing good and evil. Wherefore to be disesteemed, and called by a name, which most of all disparageth our understandings, must most of all exasperate; but to be called fool in this sence disparageth a man in his Intellectuals, Morals, Naturals, Spirituals, all things.

Observation 1. Our Lord would not that any man should be a fool.

He made man according to his own Image in wisdom and knowledge.

But how then comes it to pass, that man fell by desire of wisdom?

The Lord would not, that man should be wise, with the wisdom of this World, which is foolishness with God, 1 Cor. 3.19. The Lord wills not, that the man should be­come knowing with a disobedient knowledge; but his will is, that in regard of this World, and the wisdom of it, man should become a fool, because sapientia prima est stultitia caruisse. The first wisdom is to be without folly; and he that seems to him­self to be wise, let him become a fool in this World, that he may be wise, for so that Scripture ought to be pointed, 1 Cor. 3.8.

Obs. 2. The will of the Lord is, that his people be in reputation for their godly wisdom, the wisdom of the just, which consists in their obedience and keeping the Commandments of God, whereby they become wise unto salvation; for this saith Moses, is your wisdom, and your understanding in the sight of the Nations, which [Page 54] shall hear all these Statutes, and say; Surely this great Nation is a wise and under­standing people.

3. If to be called Fool be dishonourable and a reproach, yea the greatest reproach; how much more dishonourable is it to be a Fool?—pudet haec opprobria nobis, Et dici potuisse, & non potuisse refelli. It's a great shame indeed to be called Racha and Fool; but it's a far greater reproach and shame for a man, if he cannot truly deny it, but that he is so. When a man is reproached with a lye, and said to be what indeed he is not; as, that he is a Drunkard, when he is sober, an Oppressor, when he is merciful, an Usurer when he never either lent upon usury, nor gave money, lent to him, upon usury; as Jeremiah speaks, Jerem. 15.10. such a one hath comfort in such a reproach. But when a man is said to be so and so, and indeed he is so, then his own Conscience joyns with the reproach, and confirms what is said to be true, and he hath a witness of his own, yea his Conscience is as a thousand witnesses, that verifies all, and more than any man can reproach him withal. This, this, of all o­ther, is the greatest dishonour, and this provoketh wrath most. What made Amnon hate his Sister Thamar so exceedingly, after he had enjoyed her? 2 Sam. 13.15. It is true, that the unlawful Lust being satisfied, leaves the desire more empty, than it was before, and the Conscience galled: And that might provoke Amnon's anger, and hatred. But there seems to be another reason; Thamar had told Amnon that he should be as one of the Fools of Israel, vers. 13. and that most of all provoked him. And most-what when reproaches move and exasperate men, it's much to be feared that they are true.

4. Hence admire and learn to imitate the patience of our Lord Jesus Christ: He hath born all these reproaches, which the Lord forbids his Disciples to use towards their Brethren: He hath born the wrath, envy, malice, hatred of all his Enemies: He hath endured their reproaches, and scorns, and derisions; such as these: He hath a Devil and is mad; Say we not well, that thou art a Samaritan, and hast a Devil? Yea, he bare such reproaches not only from his Enemies, but also from his Friends and Kindred, Mark 3.21. They went to lay hold on him, for they said He is besides himself. Yea, he himself saith of himself, Psal. 22.6. I am a worm and no man, the reproach of men, and despised of the people. So he is understood under the Type of Elihu, Job 32.2. the Buzite; yet we find not that he was moved to wrath, by any of all these reproaches: What is the reason? The Prince of this World, [...], the slanderer came and had nothing in him. He had an humble, a meek and patient spirit, and bare all reproaches, and he offers himself to be our Teacher, if we will learn of him, Mat. 11.

Obs. 5. If it be so reproachful, so dishonourable to be a Fool, how honourable, how glorious is it to be truly Wise? I speak not here of the contemplative Wisdom, but of that which our Lord appropriates unto Righteous men, the Wisdom of the Just. This teacheth all the four Cardinal Virtues, as they are called, Wisdom 8.7. If a man love Wisdom, his labours are Vertues, &c. So that a true wise man is a temperate man, a prudent man, a just man, and a valiant man, a good, a gracious, a Godly man.

This Wisdom and Valour is in greatest Reputation in these dayes; such a Wise man is a Valiant man, See Notes on Eccl. 7.19. No marvail, for the True Wisdom is concrete with Power and Might; See Notes on Eccl. 7.19. Hence it is, that the wise man is also Strong, Prov. 24.5. Yea, the first degree of Wisdom fortifieth and strengthneth him; for Wisdom which is the Fear of God and the beginning of Wis­dom; this strengthneth the Wise more than ten men that are in the City, Eccles. 7.19. How much more then doth the progress in Wisdom; See Notes on the place. This Wisdom is more powerful, more helpful than all the Wisdom and Power of Men and Angels. Such wise men inherit Glory, Prov. 3.37.

Exhortation. Bear the greatest reproaches, even Racha and [...]; thus did the Lord Christ, thus did his Apostles and Disciples, 1 Cor. 4.10. We are [...], Fools for Christs sake. To be so abased, vilified and reproached, is no argument that a man is such.

2. Reproach not others: See Notes on 1 Pet. 2.1, 2.

6. Whosoever shall say to his Brother, Thou Fool, shall be liable to hell fire.

These words present us with the third degree of punishment, answerable to the third degree of the Sin; wherein we are to enquire what is here meant by Hell: We may consider it according to the name, or reason of the name, and nature of the thing it self. As for the name Hell, it represents unto us, 1. The common condi­tion and state of the dead, Gen. 37.35. Job 14.13. Act 2.31. 2. The mortified ones, dead to Sin, Psal. 116.3. 1 Sam. 2.3. The dead in trespasses and sins, Psal. 9.17. The latter is here meant, which is called by divers names in Scripture; as 1. [...], Psal. 6.5. 2. [...], Psal. 69.15. 3. [...], Psal. 115.17. 4. [...], Psal. 6.5. 5. [...], 2 King. 23. 6. [...], Psal. 107.14. 7. [...], Rev. 9. This num­ber 7, &c. See Notes on Luk. 12.4, 5.

2. What is here meant by Hell Fire? The word is Gehenna; let us enquire into the name and reason of the name and nature of the thing. Hell hath various names. The story is well known, which may discover the meaning of this word. The Jews were wont to burn their Children unto Moloch. See Notes on Luke 12.4, 5. Gihin­nom being now polluted by Josias, who caused dead bodies to be brought thither, and burned, 2 Kings 23. according to the prophecie of Jerem. 32. This place being now become horrible, and odious unto the Jews, our Lord threatens them an inward judgement proportionable hereunto, and here it's first called [...], in imitation of the word Gihinnom; as for the thing it self which we call Hell, &c. See Notes on Luke 12.

The truth of this appeareth by many Scriptures, but such as generally warrant this truth, The wicked shall be turned into Hell, and the people that forget God, Psal. 9.17. and more especially such as speak home to this sin of reproach; What reward shall be given, or done to thee thou false tongue? even mighty and sharp arrows with hot burn­ing coals, Psal. 120.3.

Reason; from consideration of the demerit and sin it self, which leads to hell or to the day of wrath. The Devil, who is [...], a Slanderer, he kindles his fire in the reproachful tongue, whence Jam. 3.6. the evil speaking tongue, is set on fire of Hell. Iniquity it self is a fire, whereby the wrath of God is kindled, which burns to the nethermost Hell, Deut. 32. when the wrath of God is kindled. See Notes on Luke 12.4, 5. Great reason there is from Divine Justice, which the Lord hath ordained should take place in case of false witness, Deut. 19.16, 20.

Now whereas he who saith to his Brother, Thou Fool, puts him by his testimony into an estate worthy of hell fire, he himself putting his Brother in such an estate is judged by the Lord the just Judge, worthy of the same condemnation, which is due to such an estate. This is the Law of God against perjured and false witnesses, which Law condemns the partial and defective Laws of men, or their undue executions. When false witnesses and perjured persons are detected, and found to be so, what comes of it, they are set upon a Pillory to shame them, whereas indeed they are without shame, or perhaps sentenced to lose their ears, whereas perhaps they have lost them long before. Their false witnessing takes away sometime the whole estate, credit, yea, the life of innocent men. The Law of the Lord is, that the Judges should do to the false witness as he had thought to have done unto his Brother. Would God, that they, who have power to make new Laws, would take this into their serious consideration.

Doubt 1. But here it will be doubted, whether such a penalty were due to such reproachful speeches as we have heard; as Racha and Fool, since we find that St. James useth the former, [...], which is all one with Racha, vain man, empty man, James 2.20. And St. Paul calls the Galatians [...], which we turn foolish Galatians, Gal. 3.1. Yea, our Lord himself, who giveth this Law in the Text. He calls the Scribes and Pharisees Fools and Blind, Mat. 23. See Notes on Gal. 3.

Doubt 2. But it seems a very severe judgement of God, that a man for a word should be cast into Hell, and why doth it seem so severe? do we not consider that the most sins have their rise and beginning from words? such are Blasphemy, Cur­sings, Revilings, Swearing, Forswearings, Lyings, false Witnessing, &c. And are these small sins, which are expressed in words? Is not the Supreme Divine Majesty offended [Page 56] by these? Yea, doth not that [...], the revengeful eye of God see through reproachful words, into the heart full fraught with wrath and revenge? whence pro­ceed Murders, Blood-shed, Overthrows of Cities, Nations and Kingdoms? Behold how much wood a little fire kindleth, Jam. 3.5. It is neither for the credit nor safety of this City, that Children and Fools are permitted so frequently to play with it as they do, and say they are in sport. We might all be minded of this by our many late dreadful fires. In­iquity burns like a fire, but devours sinners, the thorns and thistles of the Forrest, Esay 9.18.

Observ. 1. An account must be made of words, even of idle words, of every idle word that men shall speak, Mat. 12. By thy words thou shalt be justified, and by thy words thou shalt be condemned; we must stand or fall by them in the judgement of God: how much more, must an account be made of Lying, Reviling and reproachful words: These are reckoned up among the crimes which the Lord will judge, Psal. 50. Thou satest and spakest against thy Brother, &c.

Observ. 2. Incorrigible, wicked and ungodly men are liable and in danger to be cast into Hell; they are in danger to be cast-awayes: See Notes on Luk. 12.4, 5.

3. Incorrigible wicked men are liable, or in danger of hell fire, though they do not finally perish, yet all are in danger of perishing: Salvation is of pure Grace. When man perisheth it's imputed to the sin, or the sinner himself; The turning away of the simple slayes them.

4. Natural death is not the last evil, ibid.

5. There is yet some hope left even for profligate wicked men, if they be not wanting to themselves; our Lord saith, that he that saith to his Brother, Thou Fool, is in danger, is obnoxious or liable unto hell fire: He saith not, that he is already damned or lost; and Luke the 12. our Lord saith not, that God will certainly cast men into Hell; but when he hath killed, he is able to cast into hell; and the reproach­ful person is in danger of hell fire: Wherefore hath the Lord left these Acts in fieri, and undetermined? Is it not that every wicked man may lay hold of the opportunity, be raised to hope of Grace and Mercy? whereas danger, by the nearness of an evil stirs, 1. Fear, 2. Hope; 1. fear of the evil, 2. hope of escaping the evil. We find divers like Scriptures. It may be the Lord thy God will hear the words of Rabshakah, Esay 37.4. The Prophet Joel had denounced great evils to the people, but that he might not leave them desperate, he adds, Who knoweth if the Lord will return and re­pent, and leave a blessing behind him, Joel 2.14. Heb. 2.18. Christ is able to succour them that are tempted, and 7.27. He is able to save to the utmost, James 4.12. Jude v. 24. and many the like; wherefore the Lord intimates a possibility, that these, and such like things may be done, and implies an ability in himself to do these things, but that we should put our trust in the Lord, that he will not do them unto us, that so our hopes should be raised up, and our prayers (which are interpretations of our hopes) these should be put up unto him, for the averting and turning away of all evil, and the obtaining of good.

Thus, when Joel had said, who knoweth whether the Lord will return and repent; presently he puts the people upon fasting and prayer, for the obtaining of what he put them in hope of, Joel 2.14, 15, 16, 17. and that means proves effectual, v. 18, 19.

Thus the Prophet David, being in danger of Hell, Psal. 116.3. He then calls upon the Name of the Lord, v. 4. and his prayer takes effect, v. 5.

If he, who saith, Fool, be in danger, let him be awakened by his danger, and hope and pray; who knoweth if the Lord will return and repent?

The Disciples of Christ are supposed to be liable to reproach and slander, to be called Racha and Fools, to reviling, persecuting, all manner of evil saying for Christs sake. We are Fools saith St. Paul for Christs sake.

Ʋnum habuit filium, sine peccato, nullum sine flagello.
One only Son God had, that sinned not,
Yet none had he that he corrected not.

It ought not to seem strange to us; Ye your selves know, that ye are appointed hereunto, 1 Thes. 3.3. Yea, the last beatitude is doubled upon those who suffer for Righteous­ness sake; when men revile them and persecute them, and say all manner of evil falsly, &c.

7. Though the Disciples of Christ ought to suffer reproach, and bear all manner of evil saying, Racha and Fool, Samaritane and Devil, &c. Yet that is no warrant to others to reproach them: Whosoever shall say, Thou fool, shall be in danger of hell fire; though the Son of Man must suffer these things, and so enter into his Glory: Yet this no way excused Judas, though David must bear reproach, yet Shimei had no authority to rail on him. Quamvis ego dignus hac contumelia sim maxime, at tu indignus, qui fa­ceres tamen: Though I am greatly worthy of this contumely, yet thou art unworthy that doest it. It is just with God, to render tribulation to them that vex you.

8. Consider the imminent danger wherein impenitent men daily and hourly are. The murderer, the wrathful person, the reproachful man, the reviler hath the judg­ment of God hanging over his head continually; such an one shall not inherit the King­dome of God; such an one is in danger of hell fire.

They tell a story of Damocles, that a Sword hung over his head by a small thred, and the like is the condition of every sinful and impenitent man, the Sword of Di­vine Judgement and vengeance hangs over his head, and that by a small thred, such is the thred of our Mortal Life, and when that breaks, the Sword of Divine Vengeance falls on his head, and the sinner drops down into Hell Fire. It is not all our pretence of Religion, it is not all our Glorious Profession that will save us. Ne­hemiah saith, that the Jews dwelt from Beersheba to the Valley of Hinnom, Neh. 11.30. which were the bounds of the Tribe of Judah, Josh. 15.8. The one bound is Beersheba, i. e. the Pit, Fountain or Well of the Oath or Covenant, whereby we may un­derstand our Baptism, the Font and Laver of Regeneration; if the Professor, the Jew walk not answerable to his Profession and Covenant made in Baptism, that he will forsake the World, the Flesh and the Devil: He then walks towards the other Bound, i. e. towards the Valley of Hinnom, towards Hell it self.

Repreh. 1. Those who fear the fire of Gods wrath and indignation, fear the fire of Gods Judgements by War, Plague, Famine, &c. yet fear not that which kindles all these, even wickedness it self, which is a fire, Esay 9.18.

Repreh. 2. From the name Gehenna from Gihinnom, our frowardness and unto­wardness unto all what God commands us, but our forwardness to all evil and sin.

Repreh. 3. Who think hard thoughts of God, as if he had determined men to hell and everlasting destruction, without consideration of sins deserving it. The Lord saith not so; No, He wills not that any should perish, but all should come to repen­tance. He swears it, Ezech. 18. if this be spoken as a revealed will, and contrary to his secret. He who saith so of God, hath worse thoughts of him than of an honest man.

Consol. Happy they, whose God is the Lord Jehovah! The power of casting into hell is in Gods hand. He knoweth those who are his friends in these perillous times: But alas! I am a sinful man, have been angry with my Brother, and call'd him Racha, and [...], &c. See Notes on Luke 12.4, 5.

Exhortation. To bear the reproaches and vilifyings of men, flesh and blood cannot endure. Nor have I now to deal with flesh and blood; flesh and blood shall not enter into the Kingdom of God. I hope I speak to Believers, to whom the Prophet speaks, Esay 51.7, 8. Hearken to me ye that know Righteousness, the people in whose heart is my Law, fear ye not the reproach of men, neither be ye afraid of their revilings.

Exhor. 2. Is the reproachful and wicked man in danger of hell fire? then is he not in hell fire: Danger is [...], the nearness of evil; O let us prevent the evil! a blow met half way may be prevented, Amos 4.12. See Notes on Luke 12.4, 5.

Axiom. 7. Christ saith this to his Disciple, That every one that is angry with his bro­ther, &c. These words are a Divine Testimony, wherein we have had the res te­stata, or thing testified; we come now to the Testis, the Witness, who testifieth all this unto us.

Reason. By Authority of the one Law-giver, James 4.12. The Shilo to whom all the Law-givers must give place, Gen. 49. The Scepter shall not depart from Judah, nor a Law-giver from between his feet until Shilo, i. e. the Messias come; and he was to give a new Law, the law of the spirit of life, Rom. 8.

Doubt. Doth the Lord Jesus then contradict the revealed will of God, who saith, Thou shalt not kill? O no; he fulfils the will of the Father, Rom. 3.31. Do we make void the law through faith? Nay, rather we establish the law. The Father saith, Thou shalt do no murder: The Son saith the same, and not only so; but thou shalt not be so much as angry with thy brother, without a cause.

Obser. 1. Note here with what Authority the Lord Jesus speaks to his Disciples, Matth. 7.29. at the end of his Sermon, as one having authority, [...].

Obser. 2. What power Christ hath? What a Law-giver the Lord Jesus is; he gives Laws to the hearts of men; his authority reacheth to the ruling of their affe­ctions and passions, Hebr. 4.12. The word of God is quick and powerful, &c.

Obser. 3. There is then in all Believers a possibility, a power not to be angry.

Surely the Wise-man would not say; Remove anger from thine heart, if we had not a power imparted unto us, of doing what we are commanded to do; much less would the wisdom of God here, who is that one Law-giver, say unto every one; every one who is angry with his Brother undeservedly, and unadvisedly, shall be lia­ble to the Judgment, &c. He is so wise, and knoweth so well, what we are able to do, that unless he knew we have power to forbear wrath, and reproachful Speeches. He would not threaten us with the Judgment, the Council, yea with Hell fire. He hath power to save and destroy, James 4.12.

Obser. 4. Not only, that this was testified by Christ; in the dayes of his flesh. But the same hath been, and is now testified by his Spirit; whose voice is that, which whispers to the wrathful Soul: 1. Cease from anger, and forsake wrath, 2. Psal. 37.8. It was spoken [...], it was dictated unto David, as the title hath it, and the same is spoken to thee, and me, and every one in his wrath, if he have an ear to hear it. It was he that said to Cain, why art thou wrath? And why is thy counte­nance fallen? Gen. 4.6. 'Tis he that speaketh to thee, when thou art pettish and froward.

Reprehension. If Christ say this to his Disciples; if the Law-giver commands this to those who profess subjection unto him; where is our obedience? The Disciples of Pythagoras had no greater testimony than their Masters; if [...], that was e­nough. If the Disciples said but, [...]. He said so, it was believed, all was hush, they then obeyed what he said.

Exhort. If the Lord Jesus, the truth testifie this, be we exhorted to believe it; it is a divine testimony, and therefore to be believed above all other arguments, Hebr. 12.25. from Heaven. Our Lord having asked the Pharisees touching the Baptism of John, whether from Heaven, or of men: They answered, if we say from men, &c. If we say from heaven, he will say, why then do ye not believe him? But our Lord speaks to us from heaven, Hebr. 12. a greater witness than that of John the Baptist; if he speaks to us from Heaven, why do we not believe him?

Signe. If we believe him, we will obey him, we will not be angry with our Bro­ther. The Historian reports of Augustus, that while he was yet a Child, he com­manded the Frogs to leave their croaking, and they presently obeyed him. And shall not the true Augustus have so much authority with us, in reverence to whom Cae­sar would not be called Lord, because now the Lord of heaven and earth was born? shall he not have that power with us to silence our rage and fury, and the croaking of those Frogs, who say it is impossible? Rev. 16. Shall not he who saith to the Sea be still, and there followeth a great calm? Shall not he have so much power with thee, as to quiet thy fury and passion, so that there may follow a great calmness of Spirit? Surely the Lord will make good what he saith, Psalm 76.20. The fierceness of men shall turn to his praise, and the remainder of wrath shall he restrain.

Axiom. 8. It was said to them of old time, &c. But I say unto you, that whosoever is angry with his brother, &c. This point ariseth from the diversity between the teaching [Page 59] of the Law to the Ancients, and the teaching of it to the Disciples of Christ. The Law was taught to the Ancients outwardly, and an outward punishment annexed thereunto. The Law is taught to Christ's Disciples inwardly, and established, and ratified, not only by outward and temporal, but also by inward punishments. The reason therefore of this diversity, will appear from the consideration of the different Teachers, and Disciples of the Law; for so the Father hath his Disciples, Esay 8. Seal the Law among my Disciples: And the Son his also, who have heard and learned of the Father, John 6. the Father imparts his mind and will unto men by a gradual communication and revelation. Thus he spake unto the Fathers, [...]. There was a necessity for this, i. e. in regard of God himself, he is infinite, &c. See Notes on Hebr. 1.1. (2.) in regard of those of old time. Disciples of the Father, ibid.

2. Reason also there is in regard of the other Teacher, the Son of God, and his Disciples; the Father sent the Son to finish the work which he gave him to do, John 17.4. He imparts a greater measure of light and life, wisdom and righteousness unto men. He came, that they might have life, and have it in more abundance, John. For since the Father was pleased to reveale his mind and will, his light, life, wis­dom, and righteousness unto men more fully and perfectly. How could he impart it more conveniently, than by his Son, who is the very light, life, wisdom and righteousness. Now as the Father was pleased to communicate his mind, and will more fully and clearly, so he prepared Disciples, such as should be capable of far­ther illumination and revelation. For whereas the condition of the Father's Disci­ples was but a Spiritual Childhood, which differs little from Servantship, Gal. 4.1. For the Heir while he is a Child differs nothing from a servant, though he be Lord of all. The Father was pleased to advance the servile condition of his Children, and Disci­ples, to Sonship and freedom, Gal. 4.1, 2, 3. Rom. 8.14, 15. And therefore whereas the Teachers under the Law had said unto the Father's Disciples, Thou shalt not kill. Christ the Son saith to his Disciples, whosoever is angry, &c.

Objection. If hell fire be the greatest punishment of the damned, and he who shall say to his brother thou fool, be liable to hell fire; what punishment then shall he be liable unto, who kills his Brother? Which no doubt is a greater sin, than to be angry with him, than to say unto him, Racha; than to say unto him, Thou fool. It is a doubt, that troubled one of the ancient Fathers of greatest reputation, who starts the Objection, and the only satisfaction he gives to it, is, this doubt (saith he) forceth us to understand, esse differentias Gehennarum; that there are differences of Hells: And so he leaves the Objection. But we read of no more Hells than one; though it can­not be denied, but that there are degrees of torment in the hell of the damned; for Matth. 11.22. It shall be more tolerable for Tyre and Sydon, than for those Cities, where­in most of his mighty works were done, and they repented not, and verse 24. It shall be more tolerable for the Land of Sodom in the day of Judgment, than for Capernaum. We read also of the lowest hell, Deut. 32.22. My wrath shall burn to the lowest hell, and deliverance from the lowest hell, Psal. 86.13. Thou hast delivered my Soul from the lowest hell, and the depths of hell, ProV. 9.18. Her Guests are in the depths of hell. Be­sides there are seven names of Hell, as I shewed before; [...]. All which imply that there are divers degrees of punishment in Hell: And so although he that saith to his Brother, Thou fool, be liable to hell fire, yet there is a lower hell, and the depths of hell prepared for him that murders his Brother, because murder is a greater breach of the Sixth Commandment, than being angry with our brother without a cause, than saying to our brother, Racha, yea than saying to our Brother, Thou fool, as I shewed in the example of Cain. And sith it is a greater sin, in all reason, and justice of God and man; there must be a greater punishment than for any of these three: Yea, and saith he, who saith to his Brother, Thou fool. shall be liable to hell fire. He who shall murder his brother shall be liable to the lowest hell, or the depths of hell. This (I believe) is, and seems probable, reasonable, and just, to any understanding man; yet if any should deny it, or question it, I know not how to prove, that there be exactly such degrees of torment in hell; the murderer shall be cast thereinto.

What then, is there a greater punishment than Hell? Surely there is; what is that? The lake of fire, of which we read, Revel. 19.20. The beast, and the false Pro­phet, and they who worship his image, shall be cast alive into the lake of fire burning with brimstone. But happily this may be Hell it self? No, for the Devil himself shall be cast into the lake. But why may not the Devil himself be cast into hell also? That cannot be; for Revelations 20. verse 14, 15. Ye read, that death and hell it self are cast into the lake, and whosoever is not found writ­ten in the Book of life. But yet we read of no murderers cast into the lake. See then Chap. 21. 8. There ye find the murderers, with all their Companions; The fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all lyars shall have their part in the lake, which burneth with fire and brim­stone, which is the second death. So that although he who saith to his Brother, Thou fool, be liable to hell fire; the angry, and reproachful murderer, who really, and actually murders his Brother, is liable to a greater Judgment, than he who saith to his Brother, Thou fool.

Obser. 1. But I say unto you, he that is angry with his brother, &c. Though the truth of God hath been delivered from all Antiquity, to all Ages of men, yet hath not the truth been taught, [...], all at once unto any Age. But it hath been wrapt up in conceptu confuso, in dark Speeches, and Parables, and mystical Representations, until the time of Reformation appointed by the Father. Thus we read divers names, which had Mysteries in them which were not known till after Ages made them mani­fest. The Scripture is full of them; Melchizedeck is interpreted by St. Paul, Hebr. 7.1, 2. The Coathites were to carry the Utensils, and Instruments of the Sanctuary; but they must not touch the Utensils themselves, nor see them, Numb. 4.15, 17, 20. The Coathites signifie stupid and dull men, such as were not able to see to the end of that, which was to be abolished, 2 Cor. 3.

Obser. 2. The Lord expects a greater measure of obedience under the Gospel, than he did under the Law. I say not, that the Lord required not the same obedience un­der the Law: No doubt he did; but the Law was weak, by reason of the weakness of our flesh; and the Spirit that is in us lusts unto envy; But under the Gospel, God hath given more grace; He hath sent his Son in the similitude of sinful flesh, &c. that the righteousness of the Law might be fulfilled in us, &c.

Obser. 3. The Law is not only literal, and binding the hand from killing, and the tongue from reproachful speaking; but it's spiritual also, and binds the heart and Spirit from evill thoughts and passions. This was meant by Exodus 32.15. See Notes on Rom. 7.12.

Obser. 4. Hence it appears how great a difference there is between the righteous­ness of the Scribes and Pharisees, and indeed, all them, who look at the Commandments of God, as purely literal, and outward, and that righteousness which Christ himself teacheth.

It is, no doubt, a far greater sin, to kill our Brother, than to be angry with him; yet to kill our Brother, according to Pharisaical righteousness makes a man liable to the Judgment only. But according to the righteousness which Christ teacheth; He that is angry with his Brother, without a cause, is liable to the Judgment; which of all the three penalties is the least, as hath been shewn, and there remains two greater, the Council, and Hell Fire. Hence it's evident that there is a dispensation, doctrine, and discipline of the Father, preceeding that of the Son, whereof there is yet very little notice taken, while men huddle all things together without distinction: Men are loath to yield to this, least they should for like reason, be forced upon the third dis­pensation of the Spirit.

Obser. 5. The Lord doth not reveal to man his whole duty all at once. The ge­nerality of men of old, knew no other breach of the Sixth Commandment, than outward murder. Our Lord reveals unto his Disciples a new Law; Thou shalt not be angry with thy brother without a cause: Not but that the Law-giver would be under­stood also, that his Law was spiritual, and reached to wrath, which accordingly he blamed in Cain, as also the sign of wrath, the fall of his countenance, Gen. 4. And [Page 61] the Wise men in all Ages knew, that wrath and hatred were forbidden by that Com­mandment: And therefore Abraham, would have no strife between Lot and him, nor between their herds-men, Gen. 13. But while the Heir was a Child, he was to be brought up under fear: And therefore Solomon tells us Eccles. 12. That to fear God, and keep his Commandments, is [...] the whole man, or the whole duty of man, and this is the first degree of wisdom, Job 28.28. and Exodus 20.20. The Lord is come to prove you, that his fear may be before your faces. So saith Moses, when he had delivered the Law; for the fear of God was the common state of all men under the Law: But the Belief also was preached, even then, as Numb. 14. And therefore the truth of God was revealed, from faith to faith, and urged under the obedience of faith, and there remained a preaching of truth under the obedience of Charity, which also was revealed under the Law. I will shew mercy to thousands of them that love me, and keep my Commandments. And the Apostle exhorts us to purifie our minds under the obedience of Charity, sub obedientia Charitatis, 1 Pet. 1.

Obser. 6. Hence, it's evident that there are degrees of Sins: It's a less sin to be angry with our Brother, without a just cause, than to break out into reproach, and to say unto him, Racha. And yet a greater sin it is, to break out into greater re­proach, and to say unto our Brother, Thou fool.

To be angry with our Brother unadvisedly, undeservedly, it's a sin; but it's the first degree of sin, if the Passion be so unruly, that it will not endure a check, but breaks out into evil words, diminishing, and detracting from the good name of our Brother, it's an addition, and a farther degree of the sin, and now the passion is become so strong; if therefore it breaks out into such reproach, as puts our brother by our testimony into a state of damnation, there is the third degree of sin; but the greatest of all these is the completing of the murder by the outward Act.

Obser. 7. As there are degrees of sin, as we have heard, so are there degrees of penalty, and punishment for sin. Wrath exposeth us to the Judgment. Racha makes us liable to the Council. Fool brings us into the danger of Hell Fire: But wilful murder casts the murderer into the Lake.

Exhortation. Let us lay the Axe to the Root of the Tree, even wrath that root of bitterness, which bringeth forth all this bitter fruit. The Psalmist exhorts us, Psal. 37.8. Cease from anger, and forsake wrath, fret not thy self in any wise.

1. As it stirs up a man to say to his brother, Thou fool; so it proves him that saith so, to be a fool; for Eccles. 7.9. Be not hasty in thy Spirit to be angry, for anger re­steth in the bosom of fools.

2. And here it is heavy, the fool cannot bear it; for the Stone is heavy, and Sand is weighty, but a fools wrath is heavier than them both. He cannot bear it, it's too heavy for him, and therefore the fool presently declares his anger, a fool's wrath is presently known, Prov. 12.16.

3. And it is the most pernitious to him that hath it; for envy and wrath shorten the life, Ecclus 30.24. Wrath killeth the foolish man.

4. It breaks forth into strife, and contention, it begets it, and nourisheth it; for as coals to burning coals, and wood to the fire; so a wrathful man stirreth up strife, Prov. 26.21.

5. And from words to blows, wounds, and death; see Onomasticks on the word Rebla B.

6. The Commandment of God is gone out against it, Ephes. 4.31. Let all bitter­ness, and wrath, and anger, and clamour be put away from you, &c. Col. 3.8.

7. A cruel Angel is sent out against it; even Abaddon, the Angel of the bottomless pit.

Obser. 8. Take notice hence, how Christ reforms his Church. He begins with the heart and affections, with wrath: He that is angry with his brother, &c.

How commonly do Christians reform the Christian Church? Their first and main business is to take care that the outward ordinances be purely administred; that the Word be preached often; that the Canonical Scriptures be duly read, Psalms sung, [Page 62] Prayer made publickly, privately; in a word, all outward Sanctimony, all palpable and visible, and audible service of God, be duly observed: And are not all these good duties? They are no doubt: And God forbid that I should go about to blame them, or whatsoever duty Christ hath instituted in his Church! Mean time, this is not a Reformation, like this of our Lord in the Text. The Pharisees made clean the outside of the cup and platter, &c. Matth. 23.25, 26.

They thought themselves not guilty of breaking the Sixth Commandment, when they did not shed their Neighbours bloud. Our Lord begins with the Reformati­on of the heart, and affections there. The Pharisees, and too many Christians (the Pharisees of our time) begin their Reformation at the wrong end, in those before named, and other such like outward duties, which indeed may be performed as spe­ciously, even by a wicked man, as by the best of Christs Disciples. Our Lord teach­eth us to place our Reformation in such actions as wicked men cannot imitate, and re­main such; in the mortifying of our earthly members, suppressing our wrath, our envy, our malice, and hatred.

Now all these are accounted infirmities, and men may and do live in them, and say, they can do no otherwise, while they live here: And they are accounted very good Christians, if they observe the Ordinances, if they hear much and often, men in re­putation for zeal, especially if they joyn themselves to a Congregation, then they may be wrathful, and envious, and malicious, &c.

O Beloved! Of what validity, of what value are all these pure outward Ordi­nances, be they never so pure, if mean time the heart and Conscience be unclean and impure? What are they all, but plaistering and daubing of a rotten wall? What else but skinning of a festered wound? Thou Hypocrite! saith our Lord, cleanse first that which is within. A reverend and pious man, being chosen a Preacher at one of the Inns of Court, some of the Pharisees resorted to him, and congratulated his choice to that place, because he would cause the young Gentlemen there, to cut their long hair. The Preacher answered them, that that was the least part of his business; if he could but perswade them to cut off their affections, to mortifie their lusts, &c. they would of themselves cut off their long hair.

Obser. 9. As there is a spiritual progress for good, unto all the obedient Disciples of Jesus Christ; so is there also a spiritual progress for evil, to all the disobedient and ungodly.

1. The Law of the Father points unto Christ, and those who have learned of the Fa­ther, they come unto him. The Son also commends his Disciples to the Spirit, to whom he promiseth another Comforter.

2. There is also a spiritual progress for evil to the disobedient; The Father judgeth no man, but hath committed all Judgment unto the Son. The Son tells us, that the Spi­rit shall come and convince the World of Judgment, John 16. These three were figu­red by Saul, David, and Solomon. Saul a Figure of the Law, required much, but could effect little, was troublesome to all, but was troubled by Goliah and the Phili­stins, and at length slain by them. David represents Christ in the flesh, David slew Goliah, and conquered the Philistins, Rom. 8. Hebr. 2.14. Yet David saith that the Sons of Serviah were too strong for him.

Such as David could not subdue, he delivers to Solomom, as Joab, Shimei, &c. a Figure of the Third Dispensation of the Spirit.

NOTES AND OBSERVATIONS UPON MATTHEW V. 23, 24.

[...].

[...], &c.

If therefore thou bring thy Gift unto the Altar, and there remember, that thy Brother hath ought against thee:

Leave there thy Gift before the Altar, and go thy way, first, be reconciled to thy Brother, &c.

THese Words contain our Lord's directions, to his Disciples, in­ferred from the former Doctrine by way of Corollary.

The Corollary is an exhortation to Concord, and agree­ment with our Neighbour. This exhortation is enforced by two inconvenient, and sad events, which will follow, if we maintain not Concord with our Brother. The former is taken from consideration of divine matters. Our oblation and offe­ring will be hindered. The other is taken from Civil Affairs, the Judge will cast implacable Persons into Prison.

2. This method of our Lord is very exact; for having verse 21, 22. propounded the Law, with the breach and penalty of it, he now propounds the Case.

The Case is twofold, the former is (as hath been said) touching Ecclesiastical mat­ters, the later concerning civil business.

In the former, we have a supposition, or putting of a Case

2. An imposition, and resolution of the Case.

1. In the supposition two things. 1. That a man bring his Gift to the Altar. 2. That here he remember, that his Brother hath ought against him.

2. In the imposition three things: 1. That, in that case, a man should leave his Gift at the Altar. 2. That he go first, and be reconciled unto his Brother. 3. That then he come and offer his Gift: So that we have here so many divine Sentences to be con­sidered, whereof the later depends on the former, i. e. it is supposed, that

  • 1. A man will bring his Gift to the Altar.
  • 2. He may then remember, that his brother hath somewhat against him.
  • 3. He ought in that case, to leave his Gift at the Altar.
  • 4. Having left his Gift there, he ought to be reconciled unto his brother.
  • 5. Being reconciled, he ought then to come, and offer his Gift.
  • 6. There is yet a sixth, arising from the inference out of our Lord's former Do­ctrine, implied by [...]. Therefore,
    • 1. A man will bring his Gift to the Altar. This is supposed of course.

Herein enquire we, what is here meant: 1. By the Altar. 2. The Gift. 3. The bringing the Gift to the Altar.

1. The Altar, the word here is [...], from [...], which signifies to kill, and offer sacrifice; as [...] signifieth an Altar, from [...] to kill for sacrifice. The word Altare in the Latine, is from exaltare, whether from the height of the altar, or lifting up the Sacrifice upon it.

2. What is the Gift, which a man is supposed to bring unto the Altar? Surely of old there was a Gift, ordered by Jehoash, and Jehojada, to be given, whatsoever came into any man's heart, towards the reparation of the Lord's house, 2 Kings 12. and that was called Corban, of which we understand, Mark 7. It is Corban, that is a Gift, &c. And where we read, Mark 12.41. of many, that cast Mony into the Treasury, Gifts of this kind, are understood there. Now howsoever our Lord's Speech might be understood of this kind; yet it is more probable, that here he intended the free will offering, of which we read the institution and order, Levit. 1.2.

But both these were legal, and more proper to that time only. But our Lord was now preaching the Gospel, and therefore:

3. Some by this Gift understand that which every one offers at the receiving of the blessed Sacrament, which they call the Sacrament of the Altar. But because they receive that Sacrament, only once a week, it would be too long to differ our recon­ciliation to our Brother; but more of this in the handling the following Points. It's more than probable that our Lord meant by a Gift here, such an one as might, and ought to be offered, as well under the Law, as under the Gospel; such a Gift is prayer unto God, and praising of God; such a Gift is alms, fasting, repentance.

Nor are these conjectures; by offering of Incense was understood Prayer; Let my Prayer ascend as the Incense, Psal. So St. Luke reports, touching Zacharias the Priest, that his lot was to burn Incense, &c. and the whole multitude of the people were praying without, at the time of Incense, Luke 1.9, 10. And the praise of God is a Gift, Psal. 50.1. He that offereth praise. Nay alms are a gift which God accepts; as given to himself, and he requires them, Matth. 6.4. Acts 10.4. Thy prayers and thine alms are come up for a memorial before God; Generally all offerings. Thus the mor­tification of the body of sin, Rom. 12.1.

These things were well understood by the Wise men, in the time of the Law, Ecclus 35.1. He that keeps the Law brings offerings enough, and he that taketh heed to the Commandment, offers a peace-offering; he that requites a good turn, offers fine flower; he that giveth alms, sacrificeth praise: So Hebr. 13.

Reason is. The Commandment of God, who requires a free will offering.

But if God require it, how is it free?

Answer. The free will offering is to be offered of one's own voluntary will, so cir­cumscribed, and limited, that the man who offers his free will offering, may nor offer what, nor where, nor how he lists. But if he offer, it must be of the herd, or the flock, or of certain kinds of fowl, and at the door of the Tabernacle, and the manner how he shall offer it, is there prescribed at large; for howsoever the Lord loves a chearful giver, Ecclus 35. Yet he will not, that any man tamper, or meddle with his Worship. He forbids in this case [...], all will worship, though he love a free will offering.

2. This free will offering is due to the honour of the most high God.

3. Our thankfulness will require it of us, and therefore our Lord supposeth it of course.

Doubt. But if donatio, be liberalis datio, as the Civilian speaks; if a Gift be out of our own bounty, then nothing can be given unto God, because all is already his own; and if so, how can any man bring his Gift unto the Altar of God?

Answer. Assuredly, although the Lord prescribe what the Gift shall be, and the manner of giving it. Yet he respects more principally the heart and mind of the Doner. The Lord loves a chearful giver; My Son give me thy heart. It is not said, he loves a great, or costly Gift, for all Gifts are God's own. The Prophet David ex­cellently distinguisheth these two, 1 Chron. 29.11. Thine O Lord is the greatness and [Page 65] the power, &c. vers. 17. I know also my God that thou triest the heart and hast pleasure in uprightness, as for me, in the uprightness of my heart I have willingly offered all these things, and now have I seen with joy thy people, which are present here to offer willingly unto thee. Though all things be the Lords, every good and perfect gift, even the gifts we offer, yet he is pleased to impute them unto us, and to call them ours. And thus the Lord imputes righteousness unto us; when what righteousness we do and offer to him, as Prayer, or Praise, or Repentance, or Mortification, &c. all which are from his Spirit; they are all yet imputed unto us, and accepted of God from us as our gifts.

Observ. 1. The outward Service, the offering of a Gift, it's here [...], left at large. A man as well out of charity as in charity may come and offer his gift; all the Ceremonial outward Services are of that nature, that an evil man may perform them outwardly as well as a good man: Cain as well as Abel, Doeg as David, only God makes the difference, Prov. 21.27. The Sacrifice of the wicked is an abomination.

Observ. 2. A good man ought not therefore to forbear offering his gift, because an evil man can offer his. Abel forbare not to bring his sacrifice, because Cain had brought his sacrifice. The Lord saith, if thou bring thy gift unto the Altar, surely he intends rather his Disciple, and every good man, if thou bring thy gift unto the Altar.

Let them consider this well, who forbear and abstain from some outward service or other, because a wicked man may and doth perform it. David, Josiah, and other holy men, did not abstain from offering sacrifice, because Saul, Manasseh, Ammon, and others sacrificed. Nay, the rather ought good men to bring their gifts unto the Al­tar, because they can perform their service better and more acceptably unto the Lord.

Observ. The Lord wills that we offer no gift unto him, but what is our own; he hates robbery for a burnt offering.

Mysticé. What is this Altar to us, what are the offerings in the Law to us? All this is but a Levitical Ceremonial Service. O that we had seeing eyes, that we might look though the Levitical Instruments and services, upon the true spiritual service of our God: O that we could see what our God requires out of them, Exod. 25.8.

Object. Christ hath paid this debt, and will the Just God require the same debt twice?

This Objection hath so far prevailed with some, that they have thought it a sin to pay their debt to God.

But is it reasonable (I speak to wise men) that the Wisdom of God, and the Righteousness of God, Jesus Christ should here in the Text seriously admonish and counsel us to agree with our adversary, and that at our utmost peril, if he himself had made that agreement already for us. To what purpose then were this, and the former admonition? Yea, to what purpose were all our Lords Commands, Counsels, Directions, Threatnings, &c.

2. A man may there remember that his Brother hath somewhat against him. For distinct proceeding herein, we may resolve these words into these three subordinate truths:

  • 1. First, thy Brother may have somewhat against thee.
  • 2. Thou mayest remember that thy Brother hath somewhat against thee.
  • 3. Thou mayest remember at the Altar, that thy Brother hath somewhat against thee.

1. Thy Brother may have somewhat against thee, [...], aliquid contra te; what is this [...], this aliquid? What we turn somewhat, the Syriack hath enmity or hatred: but others turn the word [...] wrath or indignation. Castellio renders it, aliquid quod de te queratur, offensum esse de te; something for which he complains of thee, that he is of­fended by thee, and at thee. We have the like phrase, Rev. 2.4. [...] saith Christ to the Angel of the Church of Ephesus, I have against thee, and the like, vers. 14.20. for which St. Paul hath [...], to have a quarrel or complaint against any one, Col. 3.13. So that this something against thee, is some offence taken by thy Bro­ther at what thou hast spoken or done.

Reason. Some reason may be from consideration of the uncertainty of things and [Page 66] men, probably coming about them; as between Paul and Cephas, as touching the Jewish Ceremonies, Gal. 1. And since ratio utrinque valet, there may some reason be brought on both sides. There may be a fault on both sides, in thee in giving, in thy Brother in taking offence.

Obser. 1. Take notice, how possible, how easie a thing it is to give offence unto our Brother by word or deed. Lingua ponitur in udo: Quis non est lapsus in lingua sua? The tongue is loose at one end, and lyeth in a moist place, inclining it to motion, in many things we offend all.

Obser. 2. How tender, how circumspect, how wary the Christian conversation ought to be?

Obser. 3. How easily men take offence one at another, especially weak ones, in many things they take offence?

Exhortation 1. Let us use care and circumspection, least we offend our Brother.

2. If through weakness we have offended him, let us then make use of [...]; leave our gifts, speedily repent and be reconciled to our Brother.

Exhortat. 3. Walk warily and circumspectly, that we offend not our Brother, that our Brother may have nothing against us, [...]; the Deacons warning: it is the Apostles exhortation, Eph. 5.15. See that ye walk [...], circumspectly, look about you, [...], to walk upon the top of some place, whence is a dan­gerous precipice if we fall. The wise man tells us as much; Remember saith he, that thou goest in the midst of snares, and that thou walkest upon the battlements of the City, Eccles. 9.13.

Quest. What is the best help in this our walking?

Answ. Surely 1. a Light, and 2. a Guide.

1. While I am in the world I am the light of the world: And he is our Guide and Example.

2. He hath also good men who may be guides unto us, Numb. 10.29.—32. Hobab the Son of Raguel; some think Jethro, other think Zipporahs Brother, but we find, that though he denied, yet afterwards he went, for we find his Posterity in Canaan, Judg. 1.16. and 4.11. 1 Sam. 15.6. Hobab is Love, if Hobab go along with us, there's no stumbling in our way, 1 Joh. 2.10. 1 Cor. 16.14.

2. Thou mayest remember, that thy Brother hath somewhat against thee.

The only word here to be explained is [...], thou mayest remember: And what is memory? what is it to remember? The Divine Philosopher describes it to be the keeping of our thoughts, &c. See Notes on Psal. 63. Howbeit to remember is not a bare either retention or recalling our thoughts to memory, but such as puts us upon further duty: See Notes on Psal. 63.

Reason. Whence comes it to pass that a man remembers that his Brother hath some­what against him? The guilt of injury done accompanieth the injurious person; a man needs no Art of Memory to remember this, if he silence not the clamour of his Conscience, and will easily mind him of what he hath done or spoken, he may have that by heart: Thine own heart knoweth, saith Solomon, that thou thy self hast cursed or spoken evil of others, Eccles. 7.2. And whereas commonly men retain in memory no­thing more fixt and durable than injuries done unto themselves, manet alta mente re­postum judicium, He who doth injury to another; at least every good man hurts him­self first, and is injured by himself, and he himself is an [...], most trou­bled by himself.

2. Although remorse of Conscience awaken men, as the Cock crowing, to ac­knowledge their guilt, yet this comes to pass by the grace and goodness of God, as when the Cock, crew, Jesus turned and looked upon Peter; and Peter remembred the words of Jesus, &c. Luke 22.60, 61.

Obser. 1. Sins gone past in regard of time, yet are not lost, they remain upon re­cord, yea and may ever remain unless repented of and mortified.

Obser. 2. The goodness of our God, who hath given us this Soul, and hath given us an helper, our thoughts and memory to mind us of what is past, and to put us upon our Duty present and to come, to God and our Neighbour. This the Divine Philo­sopher [Page 67] understood when he tells us, that Mnemosyne is the mother of the Muses, &c. See Notes on Psal. 63.

Obser. 3. Our memories are witnesses as well against us as for us.

Reprehend. Them who offend their Brother, and think not of it, remember it not. The Italian Proverb is commonly too true among the common sort of men: He that offends another, he writes it in the Sand, but he that is offended engraves it deep in Mar­ble. Thus did Josephs Brethren, Gen. 37.24, 25. when they had stript him, and cast him into a pit, they sate down to eat, &c. they had no remorse or memory of what they had done, or if they had, they went about to put it by; but let such know, that certainly they shall remember it, and that when it is too late; as Josephs Bre­thren accused themselves many years after, Gen. Nay, if timely they prevent it not, they shall be remembred of their injuries and evil deeds, when it is too late to correct them. Son Remember that thou in thy life time, &c. Luk. 16.

2. Doth not this more neerly concern us all? Have we remembred as we ought the good we have received of our Brother, or the injury we have done unto him? How unthankful are we to our Elder Brother, our Redeemer who redeemeth us from the wrath to come; when others yet remain vessels of wrath! &c. See Notes on Psal. 63. Nay, do not many oppose and malign the remembrance of their duty to God and Man, and Gods remembrances of them, and what our Brother hath against them? Against such our Lord denounceth an heavy woe, &c. See Notes ut supra.

3. Thou mayest remember there, that thy Brother hath somewhat against thee, [...], i. e. at the Altar, where thou art now about to offer thy gift; and why there? The place may mind us, places are principal artificial means of helping memory: But this place, the Altar was the place, where the people made reconciliation of their Souls unto God: And therefore that might well remember us of reconciling our selves unto our Brethren.

Then and there thou mayest remember, when thou art ready to offer; the Lord meets us in our good purposes and intentions. David had purposed to build an House to the Lord, and that night the Lord sends Nathan to him. When we desire to know his Will; the Disciples were perplexed about what our Lord had said, yet a little while; and when they desired to ask him, he meets the Disciples and prevents their asking, John 16.19. Thou meetest him that rejoyceth and worketh Righteousness, Esay 64.5. When men are busied about holy actions, thoughts, the Lord helps them. Da­vid was troubled about the prosperity of wicked men, Psal. 73.16. It was painful to him until he went into the Sanctuary of God, then he understood the end of those men. And perhaps many one might little think of reconciliation unto his Brother, until he comes to offer his gift, and then the Lord minds him of it.

Obser. Note here the goodness of God to the sincere and upright. The Lord strikes in, in the very nick of time or place, inter sacrum & saxum, inter malleum & in­cudem, to prevent evil and further the good. He would not that we should offend; He minds us often, and more at the last, least we should offend him more. When the Decree went out against the Jews, that night the King could not sleep, Esth.

And truly if we heeded well our own good thoughts and purposes, we should ex­perimentally find how present our Lord is, how truly Immanuel our God is in the furthering of us in every good work, preventing us in all our doings, hindring our seeming good purposes, Wisd. 6.12, 16.

Repreh. Them who will not be remembred of their duty towards God and Man, but go on without taking notice, or calling themselves to account for their actions, No man saith what have I done?

This forgetfulness is noted by the Word of God, as a main cause of sin; that great sin Idolatry, Psal. 106.19, 20. The greatest Idolater we read for, 2 Kings 21.1. is called Manasseh, i. e. forgetful.

Obj. I am busied about Divine matters, I preach the Word, I pray, I read, I confer, I meditate.

Answ. This men may do, yet have no actual memory of God, or their duty to­wards God or their Neighbour. The Sons of Eli daily offered sacrifice, yet knew not [Page 68] the Lord, 1 Sam. I resort to Church, I hear the Word, I receive the Sacrament, &c. They who told the Lord Jesus, that they did eat and drink at his Table, and he had taught in their streets: They were answered, Depart from me ye workers of iniquity, Luke 13. They, who build Temples unto God, may yet forget God, Hos. 8.14.

Exhor. O Beloved! let us take heed to the things that we have heard, lest at any time we let them slip, [...], lest we leak like a riven dish, Heb. 2.1. The Lord threatens Manasseh, that forgetful King, that he will wipe Jerusalem as a man wipeth a dish, wiping it, and turning it up-side down, 2 Kings 21.13. dreadful is their con­dition, Rom. 1.28. Because they did not like to retain God in their knowledge, God gave them over to a reprobate mind. Hitherto we have heard the Case, a man brings his gift to the Altar, and remembers there that his Brother hath somewhat against him: What is now to be done?

Here followeth the resolution of the Case, wherein we have these directions:

  • 1. Leave there thy gift before the Altar.
  • 2. Go, be reconciled to thy Brother.
  • 3. Come offer thy gift.
  • 4. Go first be reconciled to thy Brother, and then come offer thy gift.
  • 5. He ought in that case to leave his gift before the Altar.

This and the following sentences contain in them the resolution of the Case; he must leave his gift before the Altar, in order to his offering of it upon the Altar: This we read was a preparation of other offerings, as Levit. 6.14. Numb. 7.10. Deut. 26.4.

What reason is there that it should be left before the Altar?

1. In regard of the Altar: And 2. in regard of the gift.

In regard of the Altar; 1. For whatsoever toucheth the Altar shall be holy, Exod. 29.37. And therefore our Lord saith, That the Altar sanctifieth the gift, Mat. 23.19. for as whosoever toucheth that which is unclean, as the carcass of man or beast, or one that hath an Issue, or is a Leper, he is by touching made unclean: So whatsoever touch­eth the Altar, which is holy, that is thereby sanctified and made holy.

2. In regard of the gift it self, Prov. 17.8. as a stone of grace; and 18.16. a mans gift maketh room for him, Ecclus. 29.

Doubt. Why should not the party offending take away his gift with him, but must leave it at the Altar?

I Answer, what ever is dedicated unto God cannot be alienated, i. e. cannot justly be alienated from him, because id possumus, quod jure possumus; and so on the con­trary; sith therefore the gift is consecrated unto God, it cannot, it ought not to be taken away from him.

Obj. But some may say, such or such things were consecrated unto God by super­stitious men, and there's no harm done in taking away such things.

I Answer, If those consecrated things, though the use of them be changed, yet re­main still consecrated to God; here's no harm done, they continue still Gods, though in some other use, as Numb. 16.37. Corah, Dathan and Abiram were wicked men, yet their Censors were hallowed, and sanctified unto Gods use; and therefore though used by wicked men, yet they must continue still consecrated, vers. 38. And the Spirit of God meets with and prevents that Objection. The Censors of those sinners against their own Souls, let them make them broad plates for the covering of the Altar. And the Lord gives the reason, for they offered them before the Lord, and they are hallowed or consecrated.

This was imprinted as a Dictate of God in the hearts of men; and there, when yet no Law was given concerning Sacrilege, Joseph though he bought all the Land of Aegypt, Gen. 47.22. yet the Land of the Priests only bought he not; and that we may take the more notice of it, he repeats it again, vers. 26. Only the Land of the Priests bought he not. Severe is the Decree of Darius, and his curse upon all those who shall alter that Decree, Ezr. 6.10, 11.

I wish they consider this advisedly and seriously whom it concerns; let them take notice how unsuitable that is, and whether it be their condition or no, which the A­postle expostulates with the Jew, Rom. 2.22. Thou who abhorrest Idols, dost thou com­mit Sacrilege?

Obser. What disturbance doth wrath make? Here it hinders the service of God, it works not the righteousness of God.

Go, be reconciled to thy Brother.

Quaere. 1. What is it to be reconciled?

2. What doth that add, go, be reconciled?

1. [...], signifieth, be reconciled, from [...], which properly signi­fieth to be changed; for that which is changed, is made other from what it was be­fore, as from [...].

The Latin word here used is reconciliare, which is properly to be called in Conci­lium, to be gathered into one. So it is con & [...], to call together into one; so [...] is to unite; and reconciliation is to be called again into one, which was other, estranged, and off before. And thus, Amici novi conciliantur, veteres reconciliantur.

2. As for the other word [...], there's little notice taken of it; but it's left as a non-significant, whereas indeed, it hath an important signification here.

Go, the word is [...], away be gone, and it commands with haste, something to be done, as the old Comedian [...]; be gone, why stayest thou? As we say in Latin, facesse hinc, abi, apage, away, be gone. This appears by our Lord's an­swer to Sathan's third temptation, Matth. 4. when he had calmly opposed Scripture to the first and keenest temptation; and now Satan more importunately and impu­dently tempts him to give divine adoration, and fall down and worship him, our Lord then with due disdain and indignation, said, [...], go hence Satan, James 2.16.

By all which it appears, that when our Lord saith, [...], he implies haste of the business.

Reason. In respect of the Author, and promoter of his reconciliation, &c. See Notes on Rom. 12.18.

As also in respect of the parties at difference; offending, offended.

1. There's great reason that he should hasten by all means to be reconciled unto his Brother, least brotherly love wax cold, yea putrifie into rancor and hatred. The beginning of contention is like the letting out of water, &c. See Notes on Acts 2.37.

And as great an obligation lies upon the party offended, Matth. 18.21, 22. Mark 11.25.

Doubt. The Lord's aim is in expounding the Sixth Commandment, to exhort us, to resist wrath, envy, and hatred. Our Lord here speaks of our Brother's wrath, and hatred against us, which seems not to be to his purpose.

I answer, our wise Master, in this direction, looks at both parties, offending, and offended, and well knowing the frame of our Souls, he gives advice to the party offending, that when he remembers that his Brother hath somewhat against him, he presently go, and satisfie his Brother; for well he knoweth, that the same affections, excite one another; wrath kindles wrath, and by corrupt nature, when a man knows that another is offended with him, he is ready to be offended again, and be avenged of him; for so the Philosopher tells us, that he who hath done injury, is ready to do injury again, and to disable him whom he hath injured from taking revenge: And therefore our Lord seasonably, goes about to quench the fire of wrath kindled in our Brother, lest it should break out, and inflame us also.

Doubt. 2. Reconciliation is [...], it's a relative term, and so it lies not in the power of one to be reconciled unto another, unless that other will; as in bargains both parties must agree. What then if my Brother will not be reconciled unto me; what must I do?

Answer. The Lord puts no man upon impossibilities, but will, that every man do his utmost endeavour to give satisfaction to his offended Brother; if by no means he will be won, at his peril, liberasti animam tuam, thou hast freed thine own Soul. If it be possible, as much as in you is, have peace with all men, Rom. 12.18. The Lord requires of us only, [...], &c. See Notes on Rom. 12.18. ad finem.

3. There ought to be a brotherly union among men, especially those who profess themselves the people of God and Christ.

Obser. 1. The nature of our God. The God of Peace and Reconciliation, [Page 70] and commands the exercise of it among men: See Notes on Rom. 12.18.

2. Note hence the nature and disposition of the Lord Jesus; he perswades us to reconciliation, and peace one with another: See Notes on Heb. 1. [...].

4. Our Brothers offence makes a breach in this Union, as one string out of tune.

5. It lies much in thy power to make up this breach. Reconciliare, saith our Lord, be reconciled.

Doubt 3. My Brother hath somewhat against me, perhaps because I walk not in his way of Religion, I do not worship his Idol; perhaps the Preacher teacheth such do­ctrine as is simply necessary to salvation, as dying to sin daily, or he is offended at my strictness of life; he hath as he thinks somewhat against thee.

Answ. Hoc aliquid nihil est; this is a certain Rule, Nothing that is simply unlaw­ful ought to be done, for the avoiding of any mans offence; nor that which is ne­cessary to be done or taught ought to be omitted therefore, because some or other take offence.

It is true, regard is to be had to the weak and ignorant, who are to be informed and supported; but when men take offence, because the truth and life of God thwarts their sinful practice and vain opinion, in this case Scandaliza fortiter, scanda­lize and spare not: This is warranted by our Lords Doctrine, Mat. 15. Knowest thou not (say some to him) that the Pharisees were offended at thy doctrine? Let them alone (saith he) they are blind leaders of the blind, i. e. their own malice hath blinded them, and caused them to stumble and take offence.

Our Lord saw there was a necessity of teaching the doctrine of the Sacrament spi­ritually, John 6. And we see, and have seen what necessity there was for it, since thousands understood the Sacrament amiss. Our Lord therefore would not omit the doctrine, though the Capernahites took offence at him: Nor may we for that reason omit the same spiritual doctrine, though the stream run the quite contrary way. Er­ror dum non resistitur, approbatur; there's great danger that the truth of Life, Righte­ousness and Doctrine may be oppressed or hidden, and falshood and lies taken up and owned for the truth by our silence. In this case therefore scandaliza fortiter, of­fend and spare not.

Doubt 4. First go be reconciled unto thy Brother.

Some man will say, I owe my Brother no grudge, nor have I ought against him. Why then should I go and be reconciled unto my Brother? Or if my Brother have offended me, I freely forgive him; what need then is there that I first go and be re­conciled unto my Brother?

I answer, our Lords Speech relisheth of the Hebraism, and is here to be understood in the reciprocal form (or Hiphael;) so that be reconciled, is as much as use diligence that thy Brother be reconciled to thee, for that's the business of the Text. Thou hast offended thy Brother, and thy Brother hath something against thee; it concerns thee therefore, to go and pacifie thy offended Brother, and be reconciled unto him. This will appear the better by a like business, 1 Cor. 7.11. The woman had departed from her husband, the fail lay on her part; let her be reconciled unto her husband, i. e. let her use all means to pacifie her husband, and so be reconciled unto him.

Obser. 6. Reconciliation is a work to be speedily done, [...], Go; go, hence, away, about it: so much the word imports, as I shewed before.

Repreh. 1. Those who will not be reconciled unto their Brother: there are many such difficiles homines, of an harsh and rugged disposition, untractable men. Little do such consider that condition wherein they are. It is observed among the Jews an­cient Customes, that he who offended his Brother should endeavour to appease him; if he will not be pacified, he was then to take three of his friends who should make intercession for him, and that twice or thrice; if so he will not be reconciled, he then goes his way and leaves him. Such an one who will not be reconciled, for that rea­son is called [...], i. e. a Sinner. This is no small blemish for to be called Sinners, it's the brand of notorious wicked men in Scripture, Gen. 13.13. The men of Sodom were evil and sinners. And the sinners the Amalakites, 1 Sam. 15.18. Corah, Dathan and Abiram, the sinners, Numb. 16.38. Such were they accounted who would not [Page 71] admit of any reconciliation; they were Sinners, an Heathen and Publican. Yea, such a one declares himself to be no Son of Abraham; he condescends and yields, and parts with his right for peace sake. He is no Son of Isaac; he was facile, gentle and yield­ing to reconciliation, to Abimelech who had wronged him, Gen. 26. He is no Son of Jacob or Israel; they are easily pacified and reconciled, and seek no revenge; and therefore 1 Sam. 21. when the Gibeonites complained to David that Saul had slain some of them, and desired therefore seven of his Sons to be hang'd to expiate the crime. The Scripture, lest these Gibeonites should be mistaken for the people of God, tells us, that those Gibeonites were not of the Children of Israel, but of the Amorites. The true Children of Israel would not be vindicative or revengeful, they would easily be reconciled: No, these were Gibeonites, Elevati iniquitate, proud in their sins, of the remnant of the Amorites, bitter men, and great talkers of Religion, no true Israelites.

Such [...], no Sons of Abraham, Isaac, Jacob, such Gibeonites and Amorites are all they who will not be reconciled unto their Brother.

Exhort. Be reconciled unto thy Brother. It is our Fathers Command that we be merciful, it is his pattern and example, that we be merciful as our Father which is in Heaven is merciful (an argument of Gods unspeakable love; See Notes on Hebr. 1.) Yea, though our God be pars laesa, the party offended, yet he (O the wonderful con­descent of our God!) useth means, and sues to us for reconciliation with us, 2 Cor. 5.18. He hath reconciled us to himself; yea consider his good nature towards us, he hath revealed himself slow to anger, Exod. 34. And when it is kindled it is soon out, he keeps not his anger for ever, Psal. 183. nay, for a small moment I have forsaken thee, but with great mercies I will gather thee. In a little wrath I hid my face from thee, for a moment, but with everlasting kindness will I have mercy on thee, saith the Lord thy Redeemer, Esay 54.7, 8. Psal. 32.5. And what doth the Lord our God require for all this? only that we shew like love unto our Brethren, Eph. 4.32. and Eph. 5.1. as dear Children walk in love, Colos. 3.13.

Be reconciled unto thy Brother.

Means indirect.

Remove occasions of offence; Vultu laeditur amicitia; Friendship may be lost by a look. [...], not speaking one to another, unto a rent in friend­ship, 2 Sam. 13.22. Absolon spake to his brother Amnon neither good nor bad, for Ab­solon hated Amnon; such reservedness breeds revenge, as it did in Absolon, v. 28, 29.

Positive means. 1. Study to be quiet. 2. Part with our right; it's a good argument in Christs School: Why do ye not rather suffer wrong. 3. Let the peace of God rule in your hearts. 4. Be loving and kind, that wins love, ut ameris amabilis esto; so that place is to be understood, Col. 3.15. Be thankful [...], be loving, be gracious.

These are all good means with the God of peace, and his blessing on them. When our wayes please him, he makes our enemies at peace with us, Prov. 16.7. And he it is who works our reconciliation one to another; for thus he exerciseth loving kindness in the earth, Jer. 9.

Come offer thy gift.

When Reconciliation is now made with our Brother, the want of which caused suspension of our Oblation. Come and offer, wherein there are two subordinate Di­vine Sentences.

1. Offer thy gift.

2. Come offer thy gift, as in the former direction, [...], Go, be reconciled: Go, seemed to some not to be worth taking notice of, yet we found something in it not to be sleighted.

So [...], Come, here seems to one of the best Criticks [...] to be superfluous and redundant: But surely our Lord Jesus Christ, the great Teacher and Author of the Gospel, and Preacher of this Sermon in the Mount: who would not that one jot or tittle of the Law should pass till all be fulfilled. He would not teach such a Gospel, that should have in it any thing redundant and altogether superfluous.

Come, then is so far from having no signification here, that it hath Two, and both important.

[Page 72]1. To come is to believe, John 6.35. Heb. 11.6.

2. It imports drawing near, as Heb. 7.19. Hope whereby we draw nigh unto God, and 10.22. with a true heart, whence the gift it self is called Corban, from [...], to come near.

The subordinate axioms therefore are contained in these words.

  • 1. Offer thy gift.
  • 2. Come offer thy gift.

1. Offer thy gift. What the gift is, and why thy gift, and what it is to offer it, I shewed in part, but as that offering was suspended, so was our consideration of it.

Our Lord preached this Sermon of the Gospel under the Law, and therefore he used legal and ceremonial expressions here and elsewhere: It will therefore be our business to enquire what the gift here is which is to be offered, and the offering of that gift.

This gift under the Law was figured by many Sacrifices and Oblations; they may most what be reduced unto three sorts: See Notes on Zeph. 1.7. unto these three add the meat-offering and drink-offering: The meat-offering and drink-offering figured the body of Christ, which is meat indeed, and the blood of Christ which is drink indeed: besides all these, Incense was offered up, which is Prayer; Let my prayer ascend as the Incense; and thanksgiving, which the Lord prefers before all other Oblations: And unto these two the Psalmist refers all, Psal. 50.14, 15. Offer unto God thanksgiving, and pay thy vowes,—and call upon me in the time of trouble.

Reason. Why we ought to offer up our Gifts and Oblations, may be considered, in regard of God, of our selves. 1. Of God, see Notes on Heb. 11.4.

Obser. 1. Our Lord bids his Disciples offer their gifts, though Disciples, holy men: See Notes on Heb. 11.4.

2. Take notice how Gods Command to the Jews, and Promise to the Gentiles is performed: See Notes on Psal. 26.

Repreh. Those who offer their gift not at Gods Altar but their own, confine their worship to some place or time.

2. Come offer thy gift, i. e. believe and offer thy gift.

Reason. Why is faith required to our offering? 1. From the Nature, [...]; 2. Royalty; 3. Consciousness: See Notes on Heb. 11.4. What kind of faith? Answer, In the Father; 2. In the Son.

Obser. A lively example of a true living Christian Faith, ibidem.

Consol. Undone, &c. See Notes on Psal. 26.

Exhort. Since outward works may be done by good and bad men, Offer what Cain cannot.

2. In regard of him who offers the gift: 1. A Christian man, a Disciple of Christ. Now a Christian man is wholly led by the spirit of God, who is love, peace, joy, good­ness; how contrary is this to hatred, discord, enmity and frowardness. 2. This same Spirit unites all the Members of Christ in one Body, as one and the same Soul unites the members of the natural body: So the Apostle, 1 Cor. 12, 13. By one spirit we are all baptized into one body, and have been all made to drink into one spirit, [...], we are drunk up, or swallowed up by one spirit: And therefore anger, hatred, envy, ran­cor, and all bitterness, is as contrary to Christs mystical body, as a mortal wound, yea as a [...], a dismembring, a division unto the natural body. 3. The Chri­stian life is the life of God, the eternal life, and nothing can hinder it from con­tinuation with the divine life, but only an old wall of earth that's daily parieted, daily supported with butteresses, otherwise it would daily fall; in regard of which the Apostle desired to be dissolved. Now in the Divine Life there is no rancor, ma­lice, bitterness, anger, hatred, but all love, mercy, sweetness.

First, be reconciled to thy Brother, and then come and offer thy gift.

These words present unto us two great duties, and the order of them, and that [...], strange and unexpected, not first to God, and then to thy Brother, but first to thy Brother, and then to thy God.

Reason. In respect of God, to whom thou offerest thy gift. He respects and ac­cepts [Page 73] rather love, meekness, gentleness, Prov. 21.3. than any outward sacrifice thou canst possibly offer. Shall we enquire somewhat into a reason of this? Quicquid re­cipitur, recipitur ad modum recipientis; Whatsoever is received, is received according to the mode and manner of the receiver. Now, sith God is Love, 1 John 4. mercy, goodness, what he receives from us it must relish of love, mercy, goodness.

Obser. It is not the outward performance that God esteems, &c. See Notes on Heb. 11.4.

Obser. 2. The Lord discovers quo animo, with what mind we offer, ibidem.

Obser. 3. They who would win upon Gods favour and obtain friendship with him, must begin with Love and Mercy to their Neighbour and Brother. Our Lord pre­scribes us this method, to begin with the peace with men, and so to seek peace with God; to pass from the love of men to the love of God. This order Peter and John observed, they went up to the Temple to offer up their Prayer, but they came more acceptable to God by shewing mercy to their Brother. They intended a gift to God, but first what they had they gave to the lame man, Act. 3.

Obser. 4. If we ought to desist and leave off our service unto God, that we may do service to our Brother; surely we ought to leave off all business of our own, that we may be serviceable unto our Brother. The reason is à majore, John 33.12. God is greater than man. The Lord enjoyns this expresly, Exod. 23.4, 5. If thou meet thine enemies Ox, or his Ass going astray, thou shalt surely bring it back to him again; if thou see the Ass of him that hateth thee lying under his burden, and wouldst forbear to help him, thou shalt surely help with him.

These are hard sayings; should a man leave his own business and help his enemy, help him that hates him? Our Love would rest at home and center it self at home upon our selves: But our God who knoweth the frame of our hearts, upon every occasion draws out our Love unto another, and lest we should think this duty too hard to be performed unto our enemy, and him that hates us; the Lord sweetens the name of enemy and hater, and changeth it unto a Brother, Deut. 22. 1.—4. for that Book of Deuteronomy hath much Gospel in it. Now the Gospel is against all enmity, malice and hatred, and directs our Love, not only to those of our own faith, but also unto strangers and enemies, Col. 3.10. Ye have put on the new man, who after God is created in righteousness and true holiness, &c. [...] and therefore [...], he that loveth another hath fulfilled the Law, Rom. 13.8.

Obser. 5. This discovers and condemns the contrary method, and disorderly pra­ctice of the Religious World, which runs quite blank opposite unto the method which our Lord commands here. They will first reconcile themselves to God, make their peace with God, pray to God that he will be reconciled to them, and when they think they have made all sure with God they little regard their Brother, but live in envy, rancor, malice against him. Great and notable pretenders they are to the first Table, but notoriously negligent of the second. They judge quite contrary to our Lord here, they think its better to offer sacrifice to God than to be reconciled to their Brother; that sacrifice is better than obedience, &c. See Notes on 1 Sam. 15.22.

Note what a kind of Christendom we have at this day, wherein all men will come unto God, and offer up their Prayers, and their Praises and Thanksgivings, their Fasts and Humiliations unto God, yet maintain fewds and enmities, and irreconcile­able differences with one another; and with difference of judgement divide also their hearts and affections one from another; for alas! how remisly, how negligent­ly is love and peace maintained among us! &c. See Notes on Rom. 12.18. I fear we are most of us guilty herein, ibidem.

Mysticé. Must I go and get reconciliation with my Brother, and mean time leave my gift at the Altar? It's possible my Brother may be absent, he may be beyond the Seas?

We are here forced upon a spiritual meaning of these words; have we not a Bro­ther, a Friend, a Neighbour nearer home, even in us, unless we be cast-awayes?

Exhort. First be reconciled unto thy Brother, then come and offer thy gift; both [Page 74] the offending Brother, and the Brother offended stand in great need of Admonition and Exhortation.

1. The offending Brother: The fail lies first on thy part, thou hast given offence, [...], go as soon as may be, use all means possible to win thy Brothers love unto thee. His love may wax cold, yea putrifie into hatred and malice. The beginning of contention is like the letting out of waters, &c. See Notes on Acts 2.37.

2. To the party offended: The Lord lays as strict a Command upon thee to be reconciled unto thy Brother, as upon thy Brother offending, to use all means to be reconciled unto thee, Mat. 18.21, 22. Mark 11.25. Consider thou hindrest thy God of his Honour, and thy Brother of performing his Service to his God: The blame as yet lies upon thy Brother, he hath offended thee, if thou refuse to be reconciled, the blame will be wholly thine. How canst thou pray to thy God? The Lord bids thee when thou prayest, forgive, Mark 11.25. and if thou dost not forgive, instead of blessing which thou hopest for, thou bringest a curse upon thine own head, ac­cording to thine own prayer: Thou prayest, forgive us our trespasses, as we forgive, &c. and it is the only Petition which our Lord explains, Mat. 11.14, 15. Thou mayest now hugg and please thy self in thy wrath, and comfort thy self with hope and revenge, as Esau did against his Brother Jacob, Gen. Thou thinkest there is a time to love and a time to hate: But dost thou remember that there is also a time when hatred and envy must perish, Eccles. 9.6. They must not enter into Heaven, there is nothing but love, and mercy, and goodness, there is no room for hatred and envy; and therefore either thou must betimes part with them, and let them perish from thee, or if thou retain them thou must perish with them, and with them go to hell, from whence they came; if the Prince of this world come and find these his goods with thee, and thou one with them, and will not part with them.

But deal freely and impartially with thine own soul, what would'st thou enjoy in this world? would'st thou not that all men should love thee, be friends with thee? and if so be that thou hearest that thou art despised or hated, then thou grievest, and then wishest that they would return and be reconciled unto thee: And this is that which the Lord requires of thee, and there is all the reason in the world thou shouldest perform the same unto thy Brother. He shall perish who will not be recon­ciled unto thee, and thou shalt perish who will not be reconciled unto thy Brother; Consider how merciful a God thou hast, and how he deals with thee!

Axiom. 6. If therefore our Lord infers his case and directions thereupon from his Exposition of the Law in the former words, since the penalty is so great for such an­ger, and reproachful words, as Racha and Fool, which proceed from thence: there­fore be reconciled before all things, yea, before Divine Worship, if thou bring thy gift, &c. The wise man makes the like inference, Prov. 17.14. The beginning of strife is as if one let out waters; therefore leave off contention before it be medled with.

Hitherto we have heard our Lords first direction taken from Divine matters, shew­ing the great interruption and suspension of our duty towards God, which comes to pass by want of reconciliation unto our Brother.

Now follows the second inconvenience taken from Civil and Humane affairs, such as befalls men usually who are deeply indebted and take no care to satisfie their Creditor; for the last words give light unto the whole paragraph, that this contro­versie is about a debt unpaid.

The summ of the whole business is a sute at Law, with the ill use of it; wherein we have the Lords direction.

Our Lords direction, Agree with thine Adversary; and the peril of not following that direction.

Our Lords direction is, 1. to agree, 2. seasonably, and that according to the pre­sent opportunity; 1. quickly, 2. while thou art in the way with him.

2. The peril and danger of not following that direction, and that is either me­diate and less, or 2. ultimate and greatest of all.

1. The mediate and less peril is in three degrees.

Lest 1. The Adversary deliver thee to the Judge; 2. The Judge deliver thee to the [Page 75] Officer; 3. By Adversary, Judge, and Officer thou be cast into prison.

2. The greatest and utmost peril, is perpetual imprisonment, confirmed by the truth it self. [...], &c. Verily I say unto thee,

  • 1. Thou oughtest to agree with thine Adversary.
  • 2. Thou oughtest quickly to agree with him, while thou art in the way with hm.
  • 3. There is danger lest the Adversary deliver thee to the Judge.
  • 4. Lest the Judge deliver thee to the Officer.
  • 5. Lest thou be cast into Prison.
  • 6 Thou shalt not come out till thou hast paid the utmost farthing.
  • 7. The Lord Jesus affirms and confirms this unto thee: Verily I say unto thee, &c.

1. Thou oughtest to agree with thine Adversary.

And 1. What is our Adversary? 2. What is it to agree with him?

The whole business being a sute at Law, and the ill use of it. His Adversary is here the Creditor, such as the Law defines to be, he qui adversùs nos stat, vel litigat in judicio, he who stands against us, or contends with us in Judgment, who is other­wise called pars adversa, the adverse party, [...], Esay 41.11. The same who is be­fore called thy Brother; so the Adversary is called in the Syriack. This is the Ad­versary so called express, a Neighbour, or Brother, Prov. 18.17. He that is first in his own cause seemeth just, but his Neighbour cometh. The LXX. turn it [...], his Adversary. And this must be the Adversary here meant, for what Job hath 31.35. the Septuagint render the same words which our Lord useth, v. [...]. This Adversary is the Creditor to whom thou art a Debtor.

2. Thou oughtest to agree with him, [...], i. e. V. L. esto consentiens, or as Ar. Montanus, bene sentiens, use what diligence thou canst to make him consent to thee (Hithpael) it amounts to the same with what our Lord taught before, go, be reconciled unto thy brother, Prov. 6.1.—5. Prov. 25.8, 9. Go not forth to strive; debate thy cause with thy Neighbour. Since the Adversary here is the Creditor unpaid, to a­gree with our Adversary is to compound with him for the debt we owe him.

And since this sentence differs from the other only, evolutione terminorum, as they are wont to speak in the School, the reasons will be the same with the former, which I shall not repeat. But since the business before us, is a suit at Law, it may here be en­quired, whether the Disciples of Christ may go to law, yea, or not? See Notes on Rom. 12.18.

See the condition of the faithful Prophets, and Ministers of God; while they speak generals and declare the truth, O 'tis a good man! when he comes close to us, and reproves us for our personal sins, and saith, thou art the man; then we grow of­fended; the Lawyers were content to hear, but when it came near them; thou re­provest us also, say they, and so he did; Wo to you also ye Lawyers. Veritas lucens amatur, redarguens odio habetur. Vid. Not. in Heb. 1. [...].

Mysticé. Even natural reason, and self love may perswade men to put matters in difference between them to arbitrement, and to comprimise all things before they come to publick Judgment. And therefore all the Ancients agree, that these words must be understood mystically; who then is this [...] mysticus, our Adversary? I wave here the various judgments of men, and shall name those adver­saries which the Scripture warrants me so touching them. There are adversaries of two sorts: 1. Corporal, of which I have spoken, thine offended brother: 2. Spiri­tual. 1. Good, God the Father, and his Law and Prophets. 2. Evil, the Devil him­self, the father of lies, and his law, even wickedness, Psal.

That God the Father, and his Law are adversaries, so long as they have any thing against us; it's evident, Job 30.21. He complains to the Lord, that he is become cruel to him, and opposeth himself against him. Thus the Law is our adversary, Ephes. 2.14. Col. 2.15.

The evil adversary the Devil, is [...], 1 Pet. 5.

That good Adversary, the Lord commands us here to agree withall, is God the Father, and his Law, and Prophets, while they have somewhat against us.

Agree with thine adversary, i. e. satisfie thy Creditor, [...], consent to [Page 76] his just demands; thou art indebted to thy God, pay thy Debt.

Reason. It is the main scope of the Law and Gospel to bring men to the same mind and will with God; [...], includes both.

Reason 2. It follows in the Text, from the ill consequence of disagreement with his adversary; and we may add other Reasons hereunto. See Notes on Matth. 22.21.

Obser. 1. We are debters unto God; so what Matthew 6.12. calls [...], our debts, St. Luke 11. calls [...], our sins; for all have sinned, and come short of the glory of God. And we owe unto him his Image, which is his glory: As when our Lord said, Render unto Caesar, the things that are Caesars, and unto God the things that are Gods; so that we are debtors of this Image, and indeed whatsoever else we have or are. See Notes on Matth. 22.21.

Obser. 2. How poor we are! How unable of our selves to satisfie our Creditor! We have not one good thought towards it. See Notes as before.

Obser. 3. While we detain the things of God, we render our selves enemies and adversaries to the Law of God, Col. 1.21. Yea since the Lord sends unto us his Messengers to demand the debt, and we abuse them, and pay not our debts, we be­come yet farther enemies, and more oppose the Lord, and become such as those Hus­bandmen are, Matth. 21.33, 39. with Matth. 23.37. Glos. interlin. duritiam cordis à te repellis, put away from thee hardness of heart.

4. Because we are enemies to the Father, and to the Law; if therefore God the Father and his Law be an adversary unto us. The Law was given, because of trans­gression; and the Prophets are the Fathers truch-men, and interpreters of the Law unto men, and lay the Law unto them; Hast thou found me, O mine enemy? Jeremi­ah a man of contention to the whole earth, Jer. 15.10.

5. It is our duty to be reconciled unto the Law, [...], be at agreement, be well minded to the Law.

6. The Law saith not that the adversary should agree with us; but he adviseth us to agree with our adversary, and the same reason there is of the Prophets, Jerem. 15.19. Let them return unto thee, but return not thou unto them.

The Law which is our adversary cannot abate one iota or tittle of the rigour, au­sterity, and strictness of it: That is not said to agree with us, but we are commanded to agree with it. When the Government of Rome was changed from a Monarchy to a Republick under Consuls; the young men of Rome attempted to recover the former Government under Kings: Livy tells us this reason, among others, that Kings might be of a flexible disposition, sed Legem esse rem inexorabilem, that the Law is in­exorable; certain it is, the Law of God is inexorable, inflexible, that cannot possibly be changed to agree with us; so are the Prophets. The Courtier would have bent Micaiah to the word of the false Prophets.

7. But the Law and the Prophets are adversaries unto us while we are yet in our sins. See Notes on Hebr. 1.

Obser. 8. The Law is with us, and we with it in the way of sinners: So St. Paul tells us, Rom. 7.1. Know ye not brethren? for I speak to them that know the Law, that the Law hath dominion over the man as long as he liveth; while we live, i. e. while sin lives in us, and we live in it, the Law is alwayes checking, controuling, correcting, reproving us, endeavouring to bring us off to compliance with it, to consent, and agree with it; thou must expect no other measure from the Law, while thou livest: But the time will come, when thou wilt not live, when thou art [...], well minded to the Law. St. Paul was in this condition, who had the mind of Christ, 1 Cor. 2. ult. I live not, saith he, but Christ lives in me, Gal. 2.20.

Repreh. 1. Who agree with men their adversaries, and will not run the hazzard of the Law; but will not agree with God the Father, and the Law of God, but stand out, and will not compound their Debt, our Lord tells a Parable, Luke 16.

Repreh. 2. Who agree, and are of one mind with the Devil himself, who is the adversary of God, and his People: Make a Covenant with Hell and Death, Esay 28. The strong man keeps his Palace, and all his goods are in peace, his anger, his envy, &c. O the folly of wicked men! they condescend to any conditions that they may agree [Page 77] with the Devil, 1 Sam. 11. even to the putting out of the eyes of their understand­ing, even to the death of their first born. Doth the Lord require any such condition agreement with him? Jerem. it came not into my heart. Do thy self no harm, Acts. Sheba must loose his head.

Exhort. Agree—consent unto the Law that it is good.

Means Indirect: The fail lies on our part, remove what hinders this agreement: Thou must end this Controversie either by composition, or by opposition. A man out of his way will make haste to get into it again. The Lord complains often, that his people turn aside quickly out of the way, Exod. 32.8. Judg. 2.17. And therefore it is but equal, [...]hat he be importunate with us to return into his way; yea it is his mercy that he is so.

2. Agree quickly while thou art in the way with him.

The later words explain the former; we are said to do a thing quickly, when we are not long a doing it. Do before all other things as before sacrifice.

What is this way? It's commonly said, that it is the way of this natural life, or while we live in this World; and one of the Ancient Fathers consents, adversus in via, quia incertum tempus vitae praesentis, and another saith as much, festinandum ad Amicitiam amicorum, quamdin vivimus; upon whose authority some have built that distinction of via & patria, the way and the Country, understanding by via, the way, the natural life of man in this World; by patria they would understand that is to come. But I do not believe that there is any Scripture which will warrant that distinction, in such a sence, nor any Scripture that calls the natural life a way. It is true, the eternal life is called patria, a Country, Hebr. 11.14. but the natural life is never call­ed via, a way to that Country, but the godly life, the way of God's commandments, the way of life, Prov. 15.24. The sober, righteous, and godly life, that indeed is the way to the eternal life, the heavenly Country. This is not the way, for if a­greement be to be made at any time within the compass of this life, than at the end of it: How then shall many greater things be done afterwards?

What way then is this in the Text? We shall know that, if we consider, who this Debtor is to whom God the Father, the Law and Prophets are opposite, to whom the Law of God is an adversary. Surely the Law is not an adversary to him that walks in it, that consents unto it, that it is good, John 14.21. He that hath my Com­mandment, my Father will love him. He therefore, whom our Lord directs, is out of that way, he walks not in God's way; and therefore the way wherein he is, must be the way of sinners, Psal. 1. the way that is not good.

In the way of sinners, that's the way here meant; herein our adversary the Law meets us, thou art in the way with him; what is the Law here in the way of sin­ners? Yea as an enemy, as an adversary to it, and to them that walk in it, 1 Tim. 1.9, 10. Whatsoever is contrary to sound doctrine, or rather healing doctrine.

Ratio. Quickly, the Adversary is importunate, and there's great Reason, he should be so.

2. The business requires haste, we must leave off our sacrificing to God, to do it.

3. The danger is near, the Judge standeth at the door, and the way of sinners leads to the Judgment, Luke 12.

4. The sooner we agree with the adversary, the sooner he agrees with us; Thou meetest him that worketh righteousness, Esay 65. I said I will confess, and thou forgavest. When Nathan had charged David, he consented presently, as soon as Nathan answer­ed, The Lord hath done away thy sin.

Obser. 1. There is a time, when every man of us have walked in a way, that is not good, in the way of sinners, all have sinned, or come short, if we say we have not sinned we lie. Otherwise Christ had not come to make propitiation for the sins of the whole World.

Obser. 2. In the way of sinners, the Law meets us as an adversary and opposeth us, we may see this in particular sins: When men walk in the way of ambition and covetousness, the Law meets them, and opposeth them in their way, as the Angel met Balaam in his way, Num. 22.22. The Angel stood in his way for an adversary. When [Page 78] men walk in the way of false worship; God meets them, as Hanam met Baasha, 1 Kings 16.2. Bloody minded men walk in the way of Cain, Jude v. 11. and the Lord meets them, as he met him, Gen. 4. And mark it, in the way of trading, which many make the way of lying, cheating, and over-reaching their brethren, the Lord meets them, and corrects them, Psal. 94.2.

Obser. 3. How good is our God who gives us check in our evil way, and suffers us not to run on in a way that is not good! Abraham said, they have Moses and the Pro­phets opposing them: He speaks this to the damned Soul concerning his brethren up­on earth, herein he joyns with the Law, with Moses to draw men out of the evil way, James 5.19, 20.

Obser. 4. The business of agreement and compliance with God the Father, and his Law requires haste. He that hath much to do, and little time, wherein to do it, he maketh haste, when we have consented to the Law that it is good.

Obser. 5. We are commonly slow to agree, we need quickning, Lot lingred, when will it once be? Jer. 13.

Obser. 6. There will be a time, when we who believe, shall have agreed with our adversary, paid all our debts, that we owe, except love.

Object. Doth not the Lord teach us to pray, forgive us our debts.

I may answer this Objection, by an [...], as our Lord doth sometime, doth not our Lord teach us to pray, that his will may be done on earth, as it is done in heaven? Psal. 103.20, 21. The Angels excel in strength, and do God's Commandments. Our Lord teacheth us to pray, forgive us our debts, until we have paid all our debts, till we owe nothing but love. Surely a time will come, when we shall have fully agreed with the adversary, and our debt shall be fully discharged, and then we shall no long­er stand in the way of sinners; but our delight shall be in the Law of the Lord, and in that Law we shall meditate day and night. When we have fully agreed with our ad­versary, when that Law is written in the heart, and the new Covenant made; then there is the Jubilee, the full remission of all debts. Therefore we find, Jer. 31.2, 3. Heb. 8. that it is the last part of the Covenant: Mean time we pray for that, that we shall owe nothing but love, for love is the keeping of God's Commandments.

Doubt. Are there any such men?

Answ. The Lord knoweth who are his, and let him, that names the name of the Lord Jesus Christ, depart from iniquity: There are therefore they who depart from iniqui­ty, and stand not in the way of sinners; yea, the Lord supposeth that there are thou­sands of such who love him and keep his Commandments, and that in this life, if not, never, for after this life we never read of any pardon of sin.

Cons. Alas! if the Law be inflexible and inexorable, and cannot bend to me, if it require agreement on my part, who indeed am the Delinquent, how is it possible that I should obtain reconciliation with God?

It's true, the Law is inflexible, and that cannot bend to thee, it is impossible: But the Civilians have a Rule, Quod pendet a voluntate principis, id impossibile non cen­setur; though the Law cannot the Prince can: and the Prince of all the Kings of the earth he will accept of terms of agreement, Esay 51.13, 17. O let us humble our selves before him: See Notes on Hebr. 1. [...]. O! but when I consent unto the Law, and agree with that adversary, another adversary, my adversary the Devil goes about and seeks to devour? So he dealt with Job, who hath his name from en­mity, to the evil, and the evil one.

Ye have heard, what means Job used to resist that adversary, ye have heard of the patience of Job; Let patience have her perfect work, that ye may be perfect and entire, wanting nothing, Jam. 1.4. Ye Soldiers know, that when the enemy is too strong, ye call for a reserve, or ye retire to the Corps-du-guard; They are both needful here, Luke 11.22. Psal. 35.1. Plead my cause, be an adversary to them who are adversaries to me, Esay 19, 20. They shall cry unto the Lord, and he shall send them a Saviour, and a Great One; a Saviour [...], and a Prince, as Acts 5.31. a Prince and a Saviour.

Repreh. Who delays this important and hasty business, that requires the greatest expedition, till we have nothing else to do? God riseth early and sends his Prophets, [Page 79] 2 Chron. 36. yet ungodly men stand in the way of sinners, and hasten not to agree with their God, whom they have made their enemy. Ahab spake out concerning Michajah, I hate him, because he speaketh no good of me.

Repreh. 2. Boutefeus, who make tales, and continue strife between men and be­tween God and men; they look for some irresistable force upon themselves, and linger, as Lot did in Sodom, and expect Angels to pluck them out of it, and such an over-powring irresistable force, they call Grace, judge in your selves beloved, is it reasonable, that the Lord should force a man out of the way of sinners, and then re­ward him with Eternal Life, for being so forced and driven, yet that's the thing that many call Grace, and they stand still in the way of sinners, expecting such a force to come upon them, or doth the Lord rather allure us, and draw us with the cords of a man, even with loving kindness.

Exhort. Agree with thine Adversary quickly, while thou art in the way with him: Can two walk together, and not agree? We have but a short time to comprimise all business between our adversary and us; Redeem the time; the way leads unto the Judge, Know for all these things God will bring thee to judgement; The Law is our Schoolmaster to Christ: if we use the Law lawfully, it brings us to Christ, and fellow­ship with the Father, and with the Son Jesus Christ.

Means. No agreement without the head of Sheba, the Son of Bicri. Men may fast and keep dayes of humiliation, that's Abel-Beth-maacha. The Lords of the Phili­stines reasoned thus, That David could not be reconciled to Saul without the heads of the Philistins. Hasten unto the coming of the day of God, Pet. Hale our selves as in a bote, the Tree of Life will not, cannot come to us; let us draw our selves to it by the cords of love, Psal. 139. Examine me, whether any way of wickedness be in me, and lead me in the way everlasting.

3. There is danger lest thine adversary deliver thee to the Judge.

This is the first degree of danger, implyed in [...], nè quando, lest at any time the adversary deliver thee to the Judge: 1. Literal, 2. Spiritual.

1. Who is the Judge? 2. What is it to deliver one to the Judge? And why doth the Adversary so deliver the Debtor to the Judge?

1. The Judge is either Ordinary or Delegate, Ordinary, who by his own right, or by the Authority of the Prince, can exercise Jurisdiction. 2. A Judge delegate is he, who by Commission from another, takes cognizance of some certain cause; either of them may be here meant. Both ought to act, omnia secundum legem & jus, all things according to Law and Equity. Who ever the Judge is, he ought to be a good man, and to fear God, and that according to the Civil Laws, and the Law of God; For he that rules over men must be just, ruling in the fear of God, 2 Sam. 23.3.

1. Who is the Judge?

The Father hath given all Judgment to the Son.

2. What is it to deliver to the Judge?

The word [...], sometimes signifieth simply, tradere, to deliver, Matth. 25.14. He delivered to them his goods. Sometime to deliver, to be cast into prison, Matth. 10.19. When they deliver you up, Acts 22.4. Binding, and delivering into prisons; sometime to deliver by treachery, Luke 21.12. He that betrayes me, [...], Luke 22.48. Now because sometime the Creditor by the fraud of his Debtor, is put upon shifts to take him, Vulpinari cum vulpinatore, deliver to the Judge, the Evangelist here useth [...], lest he deliver thee, or betray thee. Sometime the Cre­ditor is forced, by the wilfulness of his Debtor to use violence, to apprehend him; and therefore the word used by St. Luke 12.58. is [...], to draw, lest the ad­versary draw thee to the Judge.

3. Why doth the adversary deliver the Debtor to the Judge?

Apprehension and citing the Debtor to appear before the Judge, is the beginning of Judicial Process.

2. It is the Judges office to enquire, examine, determine, and decide according to Law, what is justice and equal, yea by sentence, and due execution of sentence, to compel, and enforce the Debtor to that, which with his own will, and by fair means o­therwise he will not do.

Doubt. But can a Brother be so unkind, as to turn such an adversary, as to deliver, yea draw me to the Judge, and so to be the author of all the ensuing dangers?

Men are apt to reason very favourably in behalf of themselves, and lay the whole blame upon another. But who ever thou art, deal equally in this business between thy brother and thy self. Thou sayest, can thy brother be so unkind? &c.

Reason now on thine own part? Can I, being a Brother, be so unjust, as to offend, and provoke my Brother, as to detain his right from him? Whether of the two is the greater offence, thy Brother's unkindness to thee, or thine injustice, which pro­voked thy Brother to be unkind? And this unkindness of thy Brother, renders him but just, when he delivers thee to the Judge; such differences as these, are among the younger Saints.

Obser. 1. Take notice here, that there are divers kinds of Spirits, one sort of those which are acted by men, under the Law, and Prophets; another of those which are acted by the Spirit of Christ, and his Apostles.

1. They who acted by the Spirit of the Law, and Prophets, are of an austere, fierce, and rigorous Spirit, as they who revenge themselves, of the sin and sinners, which have deceived them. So zealous was Abel, his blood cried; Eliah who called for fire from Heaven to consume his adversaries; so zealous was Jeremias 11.18, 19. Let me see thy Vengeance, 20.3, 4, 6, 12. And Zachary, 2 Chron. 24.22. The Lord look upon it, and require it, and Job, who hath his name from his enmity against sin and iniquity. Such effects are found in men, when they know, and are grieved that they have been beguiled, by the deceitfulness of sin, 2 Cor. 7.11. By this Spirit, our Lord supposeth men acted, while yet under the Law.

2. But there is another Spirit wherewith they are acted, who are led by Christ, and his Apostles, and are his true Disciples; for the blood or Spirit of Christ speaks better things than that of Abel. James and John were acted by the Spirit of the Law and Prophets, and would have brought fire from Heaven to destroy the Samaritans, as Elias did. But our Lord told them, they knew not of what Spirit they were, or ought now to be. And therefore Christ prayed for his Persecutors, Father forgive them, &c. And St. Stephen, Lord lay not this sin to their charge. And St. Paul prayeth for the Colossians, that they might be acted by the same spirit, Col. 1.1. and Gal. 6.1. 2 Tim. 2.25, 26. With meckness instructing such as oppose themselves. According to this Spirit, our Lord did not condemn the Woman taken in Adultery, to be put to death. But what then, did he approve of her? God forbid, no, he bid her go and sin no more, John 8.1.

3. The Lord doth not disallow of legal process, and proceedings at Law, nor doth the Apostle, 1 Cor. 6. simply forbid going to Law one with another. He knew, while men were yet in their younger spiritual age, there would be differences one with other, and therefore be regulates those differences.

4. Our Lord doth not altogether disallow of coercive power, when men are not willing; yea when they are opposite unto what is right, malo nodo malus quaerendus est cunaeus, an hard knotty block, requires an hard wedge.

2. In this point three are met who make the Judgment complete. The Adversary delivers thee to the Judge. Judgment is the Act of three; Judicis, Actoris, & Rei. The Judge, the Adversary, the Actor, Plaintiff, or Creditor, and the Reus, party accused, Defendant or Debtor.

Mysticé. This hath a truth also in the Mystery, when the Adversary, which is the Law of God, and Prophets, delivers him who will not agree with it unto the Judge.

And who is the Judge? Who else but Christ: And by what authority is he so? John 5.22. The Father judgeth no man, but hath committed all Judgment unto the Son, v. 27. The Father hath given the Son authority to execute Judgment also, because he is the Son of man, Dan. 7. Unto this Judge, the Law and Prophets deliver obstinate men: Ye have one who accuseth you even Moses, John 5.45. And the Law reproveth, corrects, accuseth, convinceth, condemns.

Reason. 1. In regard of Justice, every transgression and disobedience must receive a due recompence of reward, Hebr. 2.2. And he who despised Moses's Law must die with­out mercy, Chap. 10 28. Though the Law cannot effect this, yet it discovers the sin, [Page 81] and delivers the sinner to the Judge; and it belongs to the Judge, to punish every transgression and disobedience.

Obser. 1. As the Law is good; if it be used lawfully, and is our School-master unto Christ, the end of the Law for righteousness to every one that believeth, Rom. 10. For do not my words do good to him that walketh uprightly, Mich. 2.7.

So to every one that believeth not, nor consents, and agrees with the Law, the Law is an adversary for evil, Psal. 18.25, 26. there is required a necessary consent, obedience, and compliance with the Law and Prophets.

Obser. 2. See here the condition of all such, as are under the Law; while they are under the Law, and agree not with the Law, they are against the Law, and ad­versaries and enemies to the Law: Thus the Law causeth wrath; among such sin be­comes exceeding sinful; of this state we understand those Scriptures. All our righte­ousness is as a menstruous cloath: There is none that doth good, no not one; none that understandeth, and seeketh after God. These, and such like Scriptures are to be un­derstood of that state, under the Law, while we are enemies to the Law, and the Law to us. Nor can they without disparagement, and wrong to Christ, and his Spi­rit, be understood of those who agree, and consent to the Law, who are not, nor live under the Law, but under Grace.

Obser. 3. Until we agree with the Law, we are alwayes obnoxious, alwayes liable to the Law; alwayes subject to be delivered up, as Malefactors to the Judge: So much is implied in the word [...], lest at any time the adversary deliver thee to the Judge. The adversary may take advantage of thee at any time, thou mayest at any time be taken tardy.

Obser. 4. Note here the great patience and long suffering of our God toward im­penitent, and obstinate sinners. How long did he wait upon Ahab, that bankrupt, who had sold himself to commit iniquity!

Cons. To the drooping Soul, under the correction of the Father's Law. See Notes on Psal. 44.12.

Exhort. Yield, while thou hast time to the correction, and chastisement of the Fa­ther, hear the rod. Agree with the Law, consider the manifold blessings upon the obedient. See Notes on Rom. 7.9. fine. It is a fearful thing to fall into the hands of the living God, who would not fear before thee? little doest thou consider that, while thou delayest agreement, thou hastnest thine own ruine, and pullest upon thy self swift destruction. Maher sha lal haz baz. O take the Psalmist's warning, he speaks in the person of the Judge, Psal. 50.22. O consider this ye that forget God, lest I tear you in pieces, and there be none to deliver.

There is greater danger, lest the Judge deliver thee to the Officer.

And who is the Officer? There were among the Jews (with allowance to whose Customs all our Lord's Sermons are to be understood) divers of publick imployment, whereof the more notable were, four: 1. [...] the Ancients or Senate; the El­ders of the people. 2. [...] capita Patrum, the Heads, or chief Fathers, the principal men of every Tribe. 3. [...] Judices, the Judges, who knew the Law, and gave Judgment. 4. [...] apparitores, which we call in the Text Officers, a name too large for their place; these had a coercive power, and executed the sen­tence of the Judge. These Offices we find here and there in the Scripture, Deut. 1.2. Chron. 26. Prov. 6. They meet altogether, Josh. 23.2.

This Officer in our English, according to his place in several Courts, hath his seve­ral names, as Apparitor, Bayliff, Serjeant.

They had a compulsive power to effectuate, and execute the command and sen­tence of the Judge, whether by apprehending, scourging, imprisoning, or torment­ing in prison, such ye read imployed, John 7.32. Acts 16.22. which because the Action was commanded by the Judge, the whole business is imputed unto them, quod quis per alium facit, id ipse facit, what one doth by another, that he doth himself.

Reason. The nature of the crime requires austerity and rigour in the Judge; for although the Civil Laws connive rather at mercy than rigour in a Judge, according [Page 82] to that, potius peccet misericordia quam severitate; yet when the guilty person, will by no means be reclaimed, but hardens himself, even to contumacy, the height of dis­obedience; either in this case the Judge must deliver him to the Officer, or expo­seth the Law, himself, and his authority to contempt.

It is the Officer's duty, to execute the command of the Judge, without which all Laws, all Judges, and their Sentences were in vain: Execution is the life of the Law, and therefore currat Lex.

Inform. 1. A pattern for Christian Judges.

2. Officers of this kind, are necessary Instruments in every Commonwealth; for although they be hated by the common sort of people, it's an argument that men love their sins, and therefore hate those who are instruments of their punishment, as they hated the Publicans who took toll and custom, and shackled them with sinners; a manifest argument, not that the Publicans were evil, but that they loved their mo­ny better than the Law, [...].

3. The aversness of man's will, both in doing his duty, and suffering; whether for the glory of God, or his own sin. How backward was Moses, and Jeremiah; thou shalt go whither thou wouldest not, [...].

When the obstinate man, hath neglected all importunities of his adversary, to comply with him, he must now be enforced to yield to the Sentence of the Judge. Hereby we may perceive, how far short, we come of that full resignation of our selves unto our God, which the Lord expects, even in case of punishment, Levit. 26.41. No marvel when we are averse from suffering according to the will of God, for his glory: All these are above nature.

Mysticé. Who is the Officer? 1. Good Angels, Hebr. 1.2. Evil. The Devil and his Angels, Ecclus 39.28. There are Spirits that are created for vengeance; when the people would not agree with the adversary, the Law, but rebelled there, against it, the Chaldeans came, 2 Chron. 36. Peter delivered in Christ's the Judge's name, Ananias and Saphira, to the Officer: So did St. Paul the incestuous Corinthian, 1 Cor. 5.

Obser. 1. The Lord hath his polity.

Obser. 2. The opposite series, and order, that God hath set in things, according to the opposite course of men in this World. They who fear God, agree with their adversary the Law; the Law is their School-master, that leads them to Christ, the great Teacher, John 17. He brings them to another Comforter, or Teacher, who abideth with them for ever; if men will not agree, all things go contrary. The Adversary delivers them to the Judge, and the Judge to the Officer, Ecclus 39.25. ad finem. The Lord challengeth man's reason to judge, whether his wayes be equal or not, Ezech. 1.8.

Reason. The greatest light hath appeared, and hereunto the greatest darkness op­poseth it self; even contumacy, and obstinacy, the highest degree of disobedience, and therefore there must follow a proportionable punishment.

But it may be here doubted, if Christ the Judge, bring with him a Spirit of lenity, and clemency, as hath been shewen. How can he act according to their Spirit, who are under the Law?

I answer, as quilibet potest remittere, de suo jure, every man may remit a debt, and offence against himself; so he may likewise require his debt. Accordingly the Lord Jesus remits blasphemy against himself, Matth. 12. and prayeth for his enemies, Luke, and teacheth us to pray for them, Matth. 5. Yet if men acted by the Spirit of the Law, and Prophets, shall require vengeance of their own injuries. The Lord Jesus will create vengeance for them. For why, he is the Judge, and it is his office to do justly, 2 Sam. 23. When Jeremiah had prayed for vengeance against his adversaries, Jer. 11.20. O Lord of Hosts thou judgest righteously, let me see thy vengeance on them; presently it follows: Therefore, thus saith he of the men of Anathoth that seek thy life, saying, prophesie not in the name of the Lord; therefore saith the Lord, behold, I will pu­nish them, &c. So for Zachary, 2 Chron. 24.24. And when our Lord arraigns Cain, and judgeth him for the murder of his Brother; he tells him, that his brother's blood cried to him from the earth. Thus the Lord allows the complaint of the Widow, to the unjust Judge, and à minore; he reasons, Shall not God avenge his Elect who cry day and night unto him? Luke 18.1, 8.

St. Paul clearly discovers this difference, 1 Cor. 6. where first he blames them for going to law before the unjust, and not comprimising matters among themselves, v. 1.— 6. but v. 7. he discovers the true Christian Spirit; there is utterly a fault that ye go to law, and not rather suffer wrong. There is no doubt but the Law of God is just, and men of a lower dispensation have and may require justice at the hand of the Judge, Exod. 21.24, 25.

And although Matth. 5.38. he teach his own Disciples to remit injuries, and not to exact requital; yet if they require vengeance, vengeance is his and he will repay. So the Souls under the Altar, Revel. 6.9, 10. According to this equanimity, Trajan the Emperor being told by Pliny his President, that the Christians were innocent men, and their crime was not so great, as that they should suffer death for it. The Empe­rour writes him word that he should not seek for the Christians to punish them; but if they were complained of, then they should be punished. And the Lord Jesus the Great Emperour of the World, though so merciful, that he prayeth for his enemies; yet is he so just, that if accused, and complained of and delivered to him, he delivers them to the Officer.

Obser. Christ is not all mercy: He is a Judge, the Judge is to act according to the Law, now that is strict, and rigorous, inflexible, inexorable. His coming is to take away the sins of the World, and to work in us the righteousness of the Law, Rom. 8. who agree with the Law, and consent unto it, that it is good; but if men will not part with their sins, but live ungodly, he comes to do Judgment against all, Jude v. 14, 15. It is true, fury is not in me, saith the Lord, Esay. But if bryars and thorns be set before him; then, &c.

The Lamb is meek, gentle, patient, and takes away the sins of the World, i. e. from those who would part with them; but if men continue in their sins, and expect grace, they extreamly deceive themselves. We read of the fury of the Lamb, Revel. 6. The living word is [...], as a two edged Sword, Heb. 4.12. And why hath it two edges? One to cut off the sin, the other to cut off the obstinate sinner: As Christ is a Lamb, and subject to be led to the slaughter, and hath been slain in all wicked men from the beginning of the World. So is he also a Lion, Hosea 5.14. I will be to Ephraim as a Lion, and as a young Lion to the house of Judah: I, even I will tear, go away, and none shall rescue him, Esay 27.11. He that made them will not have mercy on them.

4. See here by our own folly, and wilful disobedience, we make our best friends, our greatest enemies. The Law is holy, just, and good, and the Father giveth it out of his love to us, Deut. 33. And it is our sin, that renders it an adversary unto us. Christ is the goodness of God, Hosea 3.5. Our Elder Brother, Saviour, Redeemer; it is our sin that renders him a severe Judge against us.

Obser. 5. The Officer hath no power, until the guilty person be delivered unto him by the Judge; for if the Devil must ask lieve to enter into the Herd of Swine, how much more must he have power given him, before he enter into a man?

Obser. 6. How necessary is the first dispensation, that of the Father, or agreement with the Father, his Law and Prophets: Since the Law is our Schoolmaster unto Christ; for since no man comes to the Son, but whom the Father draweth, Gen. 36. If this attra­ction of the Father be neglected, and the drawings of vanity yielded unto, a worse must take place, [...], Luke 12. and being drawn to the Judge, all the other miseries will follow. I know well, how men are wont to excuse themselves, that they believe in Christ. Come (say they) to Christ! It is well if we do so; but how can we believe, or come to Christ, but by the Law of the Father? Ye believe in God, be­lieve also in me: This belief may precede belief in the Son. And canst thou come unto Christ but by the Father and his Law? He saith so himself; No man can come to me, except the Father who sent me draw him. We must therefore, of necessity, be un­der the Law of the Father, and agree with the Law, before we can come to the Son. 'Tis true, in the fulness of time, God sent his Son made under the Law; but wherefore? Is it not that he might redeem those under the Law, that we may receive the adoption of Sons? We must therefore be under the Law, before he can redeem us from under [Page 84] the Law. And if we hope to be made of servants, Sons, we must first be servants under the Law, before we can be made Sons.

Note hence, into what inextricable and unavoidable miseries men voluntarily plung themselves, by neglecting God's method. Agree with thine adversary, saith our Lord, comply with the Law, obey the Law, the Law will bring thee to Christ, who becomes the Author of eternal salvation unto them that believe him. No, they will neglect the Law, and not come unto Christ by God's method; hereupon the Law brings them not unto Christ their Saviour, but to Christ their Judge. And he deli­vers them to the Officer, and he casts them into prison, whence they depart not until they pay the uttermost farthing. Whence comes this to pass? But by neglecting God's method of salvation, they forget that rule, pervenire ad finem, nisi ex principiis, non potest; when then, men have failed in the very beginning; how can they attain un­to the end? Vitium primae concoctionis non corrigitur in secunda.

Obser. Contumacy, and obstinacy, against the adversary, renders the Judge more severe. Sin against the Law hath its punishment; how much more is the punishment of sin against the Judge himself, Heb. 10.

Who then is Judge? Who but the Lord Jesus himself, to whom the Father hath com­mitted all Judgment, John 5. The Judge may not execute his Judgment extra terri­torium, extra territorium nullum habet imperium. The Territory of the great Judge is all the World, Matth. 28. Yet this is he, whom in thy disagreement with the Law thou makest to serve with thy sin, Esay 43.24. He is in us as he that serveth, Luke 22.27. Hebr. 1.3. He it is, who reproves thee of thine intemperance, thy fraud, thine impiety, &c. And thou either puts him off, till another time, as Felix did Paul, Acts 24.24, 25. or as Gen. 19.9. the Sodomites said to Lot; so thou to the hidden death of Christ.

Repreh. The desperate madness, and folly of obstinate wicked men. They have many precious opportunities offered unto them, of coming in, and making their peace, all the fair terms that may be, Levit. 26. Deut. 28. This goodness of God, he intends, that thereby they might be lead to repentance.

Means. 1. All the inward motions of God's Spirit.

2. God is in Christ reconciling the World unto himself.

3. Because they walk contrary unto him, are perverse, he causeth frowardness and wrastles with him, makes him fall upon his sick bed, Job. He sends Nabuchadnezzar to the Beasts, the Prodigal to keep Swine; to the Ant, to the Fowls, Jer. for Judg­ment, if men did consider this, would they be so foolish, so improvident in regard of their outward estates in this World.

Exhort. Knowing the terror of the Lord we perswade men. Consider the wretched estate of froward wilful men: They oppose their own wills against the express will of God, revealed in his Law, and for maintenance of that, they hazzard life, liberty, &c. What enemies are these to their own happiness? See Notes on Psal. 94.12.

There is the third degree of danger, lest thou be cast into Prison.

1. What is a Prison?

2. What to be cast into Prison?

1. A Prison. The word is [...], custodia, a place of Custody, à coercendo car­cer, undecunque prohibeatur exire. It's described by the Lawyer, to be a place ex quo quis non potest exire pro libitu voluntatis; whence he who is imprisoned cannot go forth, according to his own will: And every place, wherein a man is so kept, may be called his Prison. And if Keepers be added, then is he, who is imprisoned, said to be in vinculis, in bonds. And the Syriack here calls the Prison, the house of those, who are bound. To those who were imprisoned, custodes apponebantur. Vin­ctorum Dominus sociusque in parte Catenae, saith Manilius, Book 5. for he who was im­prisoned, and his Keeper, were bound with one chain; so we understand Paul a Prisoner, and the Souldier who kept him, Acts 28.16. and he mentions his chain; yet according to the Civil Laws, inventus est Carcer regulariter ad cust­odiam non autem ad poenam. A Prison was found out for Custody of men, not for punishment.

[Page 85]2. To be cast into prison, it signifieth a removing of some troublesome thing out of the way, out of the sight, into a hole.

Reason. From the inflicting cause or causes which here seem to be implyed; the Ad­versary by accusation, the Judge by his authority, the Officer the instrument of the Judge? and therefore Luke 12.58. this imprisonment is appropriated unto him.

2. From the ends. This detention is in order unto punishment.

1. The contumacy of the person requires this punishment.

Obser. As our Lord doth not disallow of legal process and proceedings at the Law, so neither of Accusers, Adversaries, Judges, Officers, Prisons; all these were in use when our Lord appeared in the flesh: nor do we read that ever he blamed them.

Our Lord useth here an Argument, to agree with our Adversary, taken from the consideration of our bodies, and the welfare of them.

Mysticé. There is also a spiritual imprisonment, an estate of restraint, and that ei­ther Good or Evil: 1. Good, and that is two-fold, either it is the prison of the Law or of Christ: 1. Of the Law, of which the Apostle speaks, Gal. 3.23. [...]. This imprisonment is under the spirit of bondage, and in order unto Christ.

2. Christ hath also his prison; whereof St. Paul speaks, when he calls himself a pri­soner of Jesus Christ, Philemon; which is not only a bodily restraint for the Gospels sake, but even the bondship of the Soul, according to which they are called prisoners of hope, Zach. 9.12. For the Law made nothing perfect but the bringing of a better hope, Heb. 7.

2. There is also an evil prison, which is Satans; that is the hell of the damned, 2 Tim. 2.

Object. What prison is here meant?

Answ. Surely this latter, for although the Law lay a restraint upon men, yet they continuing disobedient, and such as by no means will be brought to agree with the Law, the Law brings them to the Judge, and the Judge delivers them to the Officer, who takes them to his custody.

Obser. 1. That we may the better understand this, we must know our corrupt na­tural estate stands in great need of restraint; and therefore the Lord in wisdom and goodness put the fallen man under the Law, as in a prison, that therein he might be nurtured and disciplined (for because of transgression the Law was given:) And therefore the Apostle calls the Law our School-master, but our ambition is, we will not be [...] See Notes on Psal. 94.12.

Observ. 2. God hath his power of restraint; be men as resty, as froward, as un­toward as they will, Exod. 18.11. Jethro observed, that in the thing wherein the Aegyptians dealt proudly he was above them. He taketh them in his net, though they like a wild Bull in a net. Let them take notice of this, who strengthen themselves in strong holds, an arm of flesh, money, their strong tower, let these fools know their Leader; Rehoboam did so, let them walk in their Latitude, the broad way as he did, 2 Chron. 12.1. and forsook the Law of the Lord.

The Lord knoweth how to straiten them, as he did Rehoboam, that they may see the difference between his service, and the service of other Gods, how much better it is to be a prisoner, in the prison of the Law, or to be prisoner of Jesus Christ, than to be a prisoner in the Devil's prison?

Observ. 3. In the way of Life is Freedom, Peace, Love, Delight: When we go out of this way, into the way of sinners, and will by no means agree with our ad­versary in the way, but are delivered unto the Judge; from thenceforth we lose all our Freedom, Love, Peace, all things are turned to rigour and austerity. This im­prisonment wholly unmans the man. A man (saith Aquinas) is Dominus sui Actus, he hath power over his own actions, as to do, or not to do, to do this, or that is contra­ry: when he is now Satan's Captive, all his power is lost; he hath no more power of his own actions, nor of his own will or affections; and therefore is he said to be bound hand and foot, actions and affections, he hath no more power to do, will, nor desire to do so; and being bound hand and foot he is cast into prison, as a thing with­out [Page 86] any power to move it self, as a dead body without a soul; so as the Prophet Esay speaks of Shebna, Esay 22.18. The Lord will violently toss thee and turn thee like a Ball in a large Countrey.

Observ. 4. Note hence the goodness of God: He doth not cast us into inextricable and unavoidable evils all at once, but by degrees; He is long suffering towards us, so that although he might take advantage of us at any time, while yet we are under the Law, as appears by [...], yet he bears with us; and this we shall see in the Son of God who suffers in us: See Notes on 2 Pet. 3.15.

Repreh. The foolish Sons of Epimetheus, who have only an after-wit, when they have learned misery by their own experience, and would no otherwise understand, neither by the precepts of the Law, nor by the examples of others; such as these the Lord sends to the fowls of Heaven, Jer. 8.6, 7, 8, 9. I have hearkned and heard, but none spake aright. He is not his own man, but in the power of another, quò iste velit; as the Drunkard, we say, is not his own man; the same may be said of all Satan's pri­soners.

A prison hath its name from prehension, or apprehension, laying hold upon one, and then he becomes a prisoner, according to our Law, upon any action, civil or cri­minal.

Howbeit the Civil Laws moderate prisons, according to the causes of imprison­ment, as that the prison ordained for debtors, or such as are detained for further ex­amination, more gentle. That which is appointed for punishment of exorbitancies, as of loose, debaucht persons, Prodigal men, Dicers, Carders, and the like, more se­vere: That which is ordained for the punishment of more grievous crimes, as Mur­der, &c. that had torment annexed to it.

Thou shalt be cast into prison.

With the Ancients is Wisdom, Job 12. and that Wisdom both of the Common­wealth on Earth, and that in Heaven, and the former in order to the later: For so we find, that the Wise Men who of Old governed God's World, they ordered three sorts of Prisons, and that three sorts of men should be cast into those prisons.

1. The first that whereinto rude and unmannerly persons should be put, that in the night time they might be instructed by learned and good men, in the precepts of honest Arts and Trades, and good manners, and so framed and fashioned to live in a Christian Common-wealth.

2. The second Prison, was that whereinto Debtors were cast, that by the tediousness of imprisonment they might be wearied out of that loose and wanton kind of life, which commonly brings men into debt and danger.

3. The third sort of Prison was, that into which enormous persons were cast, as guilty of notorious crimes, which rendred them unsafe for humane society; whence they were shortly to be brought forth to condign punishment; and therefore Tully calls Carcerem, vindicem nefariorum & manifestorum scelerum.

If the first of these took effect, the other two would not be so needful, for by sea­sonable and timely correction and instruction in the first prison, men might be so well informed and prevented, that they would not be in danger of the other two prisons.

It was long since observed by a very wise man, that the Judicatures of the Magi­strates and Judges of the English Nation are very exact and strict in the execution of Justice and Punishment of Malefactors; but as for the prevention of evil doing, that men might not proceed so far as to be Malefactors, and suffer punishment; herein, they were too remiss and slow; that they were wont to punish malefactors when they found them, but not take course to hinder them from being such. That they were wont to cast men into prisons, condemn them to death for Thefts, Burglary, Mur­ders, but not to take course, and use means for the preventing such mischiefs as should deserve Bonds, Imprisonment and death it self; as to take order for the training up of Youth in vertuous principles, leading to the fear of God, to cause those to whom their Parents leave large portions, to learn honest trades. The German Noble Men, wise­ly foreseeing the constant inconstancy of all outward things, have both themselves learned, and caused that their Children should learn some trade or other to keep them [Page 87] busie, to prevent idleness, which commonly is the bawd to lewdness, to restrain pro­digal young men from wastful expenses, as they give a Governour, Curator to mad men.

I know well what is wont to be alledged in this case; what our Lord said, may I not do what I will with mine own? Mat. 29.15. Yes; but this was spoken by our Lord in the person of a wise House-holder, not in the person of young men void of un­derstanding, who have no guide of their Will, no rule of their exorbitant, foolish and hurtful lusts which fight against their souls. These may not, ought not to do whatsoever they will with their own. Such as these need a guide of their youth to keep them from Harpies and Birds of prey, from Drunkards, Gluttons, Gamesters, Cheaters, from Trappans and Hectors, Cheaters. There's need of a new Letany to pray against such prodigious Villains, as this later age hath brought forth. And should it be lawful for young men to spend their estates and their strength among such as these? May they do what they will with their own?

It is a wise provision of our Law; Interest Reipublicae ne re sua quis malè utatur; It concerns the Common-wealth, to provide that none use ill what he hath. Take survey of the prisons: But happily such discourse as this may better befit the Common-wealth on Earth than that in Heaven: It doth so, but yet its fit enough, in order unto the Common-wealth in Heaven, and to prevent betimes, and to direct those of the Common-wealth on Earth, that they may be fitted for the Common-wealth in Heaven; yea, the discourse is proper: Our business is about Prisons, and casting in­to prisons, those extrema, those ultima mala, those extreme, those uttermost evils in both Common-wealths.

That which happily may seem the most strange, is, the first kind of prison, that rude and unmannerly persons should be put thereinto, without any other demerit or cause, but that they are such.

We all know the mischiefs which befall the Common-weal by such persons, Rob­beries, wasting Estates, leaving their Families a burden unto others; of these there hath been, and yet is (I fear) a great number in this Common-wealth. These, if so informed and prevented, the other two prisons might be spared. I am not so well seen in the Lawes of this Nation, as to affirm, that there is no provision made to curb and give check to the exorbitant courses of such persons; not so ill nurtured as to dispute with Laws already made; but thus much I may boldly say, that if there be no such Law as to restrain unnurtured men from prodigal and loose courses, it's Casus omissus, and a business worthy the serious consideration of the Great Council of this Nation Assembled, according to the end of their Meeting, to deliberate upon the ardua negotia Regni: And I pray God that they may do so.

Mysticé. Answerable unto these three sorts of prisons and prisoners in God's Com­mon-wealth on Earth, are those other three in God's Common-wealth in Heaven.

1. One for the restraint and nurture of rude persons, that's the prison of the Law, Gal. 3.21.

2. Is the prison of Christ wherein the Debtors are put.

3. The third is Satans prison, even the Hell it self.

This is no consolation unto those who are imprisoned for their crimes; no, though they bear their punishment, 1 Pet. 2.

2. Reprehension of those who, as if there were not prisons enough both out­ward and inward, go about to imprison the Consciences of men, which the Great Judge of all the world leaves free: When he saith even unto Cain, Gen. 4. If thou do well shalt thou not be accepted? yea, he leaves his own people Free, after a long ex­hortation to obedience, Deut. 28. I have set before you life and death, Deut. 29. and Ecclus. Deus reliquit hominem in manu Consilii sui. He sets fire and water before thee, put thy hand to which thou wilt: And the Apostle, 2 Cor. 1. vers. 12, 17. And there­fore much are they to blame, who go about to imprison the Consciences of men with­in their own private tenets. They forget that prisons are Publici Juris, insomuch that he who detains another in his own private house, or elsewhere, he doth him a great injury; how much more, when under pretence of the Great Judge his words, Com­pel [Page 88] them to come in, whereby he invites men by strong and forcible perswasions to a feast; these men not heeding the decorum, use the words, and pretend Christs Au­thority to force men to the prison of their own private opinions.

Repreh. 3. Who will not be cast into prison, but cast themselves into it, a voluntary imprisonment; who commit, or yield themselves to prison to defraud their creditors.

Observ. The free estate of those who have agreed with their adversaries, and are of one mind with God the Father, and his Law and Prophets. What though they be cast into prison? Paul reports of himself, That he was in prisons often, but he carried no guilt with him; it is guilt that makes a prison; Paul and Silas sung in the stocks, Acts 16. The word of God is not bound. Christ appeared to his Disciples twice, when they were shut up; and said peace unto them.

Observ. 2. Here is a pattern for Christian Judges; though they ought to be as a most just and even ballance (whence they say that Just Judges are born under Libra) so that they ought not to favour, no not a poor man in his Cause, yet in which scale the right lies, that must incline and sway the Judge: He therefore who suffers injury may justly expect favour from a Righteous Judge.

Observ. 3. The Lord hath his Polity, his Common-wealth on Earth, in this outward world, conformable unto his Common-wealth in Heaven, where Christ is the Judge, the Officers are the Angels, the Prison is Hell.

The Great Judge executes this judgement upon obstinate men; either 1. by him­self, as Gen. 19. The Lord from the Lord rained; judgement is committed by the Father to the Son: or, 2. by his Officers the Angels. 1. Good, as Psal. 103.20, 22. 2. Evil, Zach. 6.8. 3. By Men, also he delivers, &c.

Observ. 4. A prison is no restraint at all; where the spirit of the Lord is, there is li­berty, 2 Cor. 3. What? to do what we list? No, to do what is just, and lawful, and right; I shall walk at liberty, when I keep thy Commandments.

Observ. 5. Note hence, the free estate of all those who agree with their Adversary, who consent unto the Law, who are obedient unto the Law. I shall walk at liberty when I keep thy Commandments.

Howbeit, this estate we come not unto upon a suddain, it is no extempore business to be a Christian; we meet with temptations from the flesh, under these were the Ga­lathians, Gal. 3.17. and temptations from the evil spirit, under these were the Ephe­sians, Eph. 6.1. we come to Esech, then Sitnah, after that to Rehoboth; then we walk at liberty indeed, when we have neither adversary nor evil occurrent, as Solomon saith of himself, 1 Kings 5.4. His Kingdom figured the Kingdom of the Spirit, whose fruits are Love, Joy, Peace, &c. Gal. 5. against these there is no Law. The Father hath his prison, the Law; the Son his, self-denial; the Spirit hath no adversary.

Repreh. Those who refuse to walk in that good and right way of Gods Command­ments, and turn aside into the way of sinners; and though they be followed by the Law, that therefore becomes their adversary, they yield not nor agree with him, but contumaciously run on until the adversary deliver them to the Judge, and the Judge deliver them to the Officer; yet although all this be their own perverse doing, yet they murmur and repine against God. Why doth the living man complain, the man for the punishment of his sin? Lam. 3.39. Dost thou consider against whom thou liftest up thy self, even against the Lord of Heaven and Earth, even the Judge of the world? That God in whose hand thy breath is, even he to whom the Father hath committed all judgement, John 5.

Cons. This must needs be great comfort unto the Disciples of Jesus Christ who walk at liberty, and enjoy their freedom, which Satans Captive's want. But alas! I am so fast in prison that I cannot get forth.

It was the Psalmist's complaint, and it may be thine, and such may thy case be, that it's happy for thee that thou art so imprisoned. There is nothing that men in their corrupt natural estate desire more than their own Will. I doubt not therefore but to be detained under the Spirit of Bondage; under the constraint of the Law is the very best condition that a sinful man can be in; David thought so, Manassah found it so: As in outward and corporal imprisonment, if vexation give not understand­ing, [Page 89] if they who are in hold be not better'd by their imprisonment, they are hindred from doing more hurt, and no doubt many live in prison, as the fittest place they can live in; even so in regard of spiritual imprisonment, when men are restrain'd and checkt from satisfying their corrupt affections, when the Lord corrects them by his Law, the spirit of God pronounceth such blessed, whom the Lord so corrects, because thereby their will towards the iniquity is broken.

But I am shut up under the Law (Claustra.)

But I have agreed with mine adversary, I have consented unto the Law that it is good, yet I find another law in my flesh; and bringing me captive unto the law of sin, &c. Rom. 7.22, 23. Hence we perceive a great difference between the voluntary and in­voluntary imprisonment under sin. Thou mayest hence find thine own different estate. Thou wert before well contented with Satan's bondship; but since the ad­versary, the Law hath broken thy Will to sin, now sin grows irksome, and thou hast agreed with the Law, and consentest, and lovest that which was before thine enemy. Now thou perceivest the great necessity of a strong Redeemer, which the Apostle was sensible of, vers. 24. and he hath answer to his complaint, v. 25. in the V. L. Gratia Dei, &c. as Esay 19.20. Luk. 4.18. [...], deliverance to the Captives.

What mischiefs works a boundless liberty, or license rather in a Common-wealth! when men think they are never free enough, till they cast off all bands of Govern­ment, all Authority of the Magistrate; our Lord is well aware of the like inconve­nience in the Common-wealth of Heaven. There is an exorbitant des [...]re of an [...]i­mited and boundless Liberty, men would do even what they list; and therefore w [...]en the Lord Jesus hath delivered and redeemed men captive under Sin and Satan, and under the Law, and brought their Souls out of prison, they are not then left at liber­ty to do what they will, but are yet prisoners of Jesus Christ. The Servant who was freed by his Master according to the Roman Laws, he was not any longer servus Do­mini, but libertus Patroni; he was not any longer a Servant to his Master, but one freed to his Patron: And ingratus patrono redit in servitutem; and although the Lord hath brought the captive souls out of prison, yet they remain libertae, that being delivered out of the hand of our enemies, we should serve God in righteousness and holi­ness, without fear, all the dayes of our life, Luke 1. Rom. 6.19.

These dangers infer the Conclusion.

Exhort. Since there is that eminent danger of not agreeing with the Law, be ex­horted to agree with thine Adversary; it is in vain to stand out, Art thou stronger than thy God? 1 Cor. 10. wilt thou be [...], one that fights against God? Thou hast all power against thee; He is Lord of Hosts, thou kickest against the pricks; thou hast in thy self a party against thee, even thine own Conscience: How much better is it to yield over thine own stubborn heart; Saul thought himself in the right, yet he was brought off, and perswaded to yield; I was not disobedient to the Heavenly vi­sion (saith he) he had no compulsion, no act of violence upon his heart to make him yield, yet he said, Lord, what wilt thou have me to do? and so say thou, from the like humble spirit. Lord, what wilt thou have me to do? so shalt thou be received to fa­vour, as Saul was sent to Ananias, i. e. to the Grace of the Lord.

Exhort. 2. Be ambitious of the true spiritual freedom; what the true freedom is, See Notes on Gen. 9.13.

NOTES AND OBSERVATIONS UPON MATTHEW V. 26.

[...].

Verily I say unto thee, thou shalt by no means come out thence, till thou hast paid the utmost farthing.

HItherto we have heard the less, mediate and gradual dangers. In these words we have the utmost peril threatned to him, who will not a­gree with his adversary: 1. Thou shalt not depart thence, until thou hast paid the utmost farthing. 2. The testimony of truth; the sen­tence of the Judge confirming this unto thee, Verily I say unto thee, thou shalt not come out, &c.

First of the first, wherein we have 1. the detention in prison, thou shalt not depart thence; 2. the limitation of that detention à pari, to the payment of the utmost farthing, which upon the matter is without limitation. I shall put both together; it's plain enough in the Letter, by what is shewed before, what a prison is.

What is here called a farthing, [...] quadrans the fourth part of a peny, in the parallel Scripture, Luke 12.58. it's [...], which we turn a mite, and that's but half a farthing, according to Mark 12.42. A poor widow cast into the Treasury two mites, which make a farthing; whereby we understand exact payment to be made even to a farthing, even to a mite, half a farthing.

Reason. Why must the wilful debtor suffer perpetual imprisonment?

There must be some way found out to master the perverse and resty will of unjust and obstinate men, to force them to do what otherwise they would not. And this way the wise men of the best Common-wealths have found out, yea the wisdom of God approves of this in the Text. And perpetual imprisonment is the last remedy, that the Civil Laws will afford the Creditor for recovery of his Debts, yea and our municipal Law also: Howbeit there is a rule, qui non habet in aere, luat in corpore. And I have read in the Laws of some Common-weals, that wilful debtors have been brought forth into the market place, and have had their shins broken, and returned to prison. And truly there is great need of such punishment; malo nodo malus, &c. There are who have found means to defraud their Creditors by a voluntary perpe­tual imprisonment, a device not known to former ages: these have out-witted the former ages, it's the Devils device, and he keeps them in his prison.

Mysticé. The hell of the damned is compared unto a prison, especially in respect unto perpetual imprisonment, according unto that almost proverbial speech, Ab in­ferno nulla redemptio, From hell there is no Redemption, which how far forth it is true, I shall have occasion to shew anon. But besides this, there are other analogies.

A prison is locus horribilis, saith the Lawyer, an horrible place, as it may appear by what is there absent and wanting, and what is there present and abounding.

1. What is absent, Psal. 88.8. a place without all accommodations for the body, [Page 91] want of liberty, which renders even the largest place too strait, if a man apprehend himself confined to one City, yea, to one Countrey.

2. What present; all horrible, noisome accidents, as nastines, most offensive from man to man, most infamous, most chargeable to the purse; as for company, the worst of men, and such only as are fit for such a place; by all which we may make some conjecture of the infernal prison, or the hell of the damned; poena damni & sensus, want of all accommodations; the rich man had not one drop of water: To see Abraham, Isaac and Jacob in the Kingdom of Heaven, and themselves shut out.

To let us know that this prison is not only literally to be understood; outward prisons are not punishments, saith the Lawyer, but in order to them; nor doth either Civil or Municipal Law allow any punishment to be inflicted on the debtor beside im­prisonment: But the spiritual prison, which is hell it self, hath all torments. The Lord delivered him to the Tormenter, till he should pay his debts, Matth. 18.38.

But some by this prison understand Purgatory, and prove it by the authority of the Ancient Fathers. Surely not St. Austin, nor St. Hierom, nor St. Cyprian, though al­ledged for that purpose by some. The former Fathers expresly understand this place of hell it self.

But why must it be understood of Purgatory?

Because it is said, Thou shalt not depart hence, untill thou hast paid the utmost farthing. The utmost farthing therefore must be paid, and then thou shalt depart thence: but the nature of [...], which we turn till or untill, doth not imply this, for howsoever, Supponit antecedens tamen non semper infert consequens. The Ancients give some in­stances of this, as Psal. 110. until I make thine enemies thy foot-stool: until doth not imply that he should not sit on God's right hand afterward. And where it is said of Michol, that she had no child, until the day of her death; surely she had none afterward.

But whereas Purgatory is supposed to be found out, for the purging of less or ve­nial sins; whereas he who will not be reconciled to his adversary, whether a person or the Law, he dieth without charity: and therefore according to their Doctrine of Purgatory, such a one cannot be said to be in Purgatory, but in Hell it self, be­cause want of Charity is not according to them, a venial but a mortal sin.

Doubt. This seems to be unreasonable to compel men to pay debts, which they have no ability to pay; yea, to be tormented till they pay. The Turks seem more rea­sonable than thus, who (they say) put none in prison for debt, when they have no­thing to pay: This therefore should seem to be as unreasonable as a violent deten­tion.

I Answer, it is indeed unreasonable; and it is but reasonable that it should be un­reasonable: Thou didst voluntarily depart from the reasonable service of thy God, and therefore it is just to leave thee to the unreasonable service of the Devil. Thou wert before in Eutopia, in a Kingdom of Reason and Justice; now the Just Judge hath delivered thee to the Officer, who hath cast thee into his Atopia, his Kingdom of unreasonableness, 2 Thes. 3.2. [...] Thou lived'st unreasonably among men, now thou art in the Devil's power hee'l match thee.

Doubt. How then do we read, that the Lord delivers even out of the pit wherein there is no water? Zach. 9.11.

The Messenians had an horrible prison, which by an Euphemia, they called Thesau­rus, where Philomena was. God hath such a prison-ward, where he hath those whom he reserves as his vessels of Wrath, he hath also those whom he reserves for vessels of Glory.

Consider, who he is to whom our Lord saith, Thou shalt not depart hence. It is he, who by no means maugre all corrections, and chastisements, admonitions, and instru­ctions, and those timely given, while he is in the way with the Adversary, yet he will by no means come to agreement: These have hardned themselves against all, they are desperate debtors: But there are prisoners of hope, Zach. 9.11, 12.

Obser. 1. Note here what great need there is of a strong and mighty Redeemer. It is a saying in our Law, Nullum tempus occurrit Regi; No time lapst hinders the King of his right; and it is as true, nullus locus, nullus status, no place, no state hinders the [Page 92] Great King, the Lord of Hosts from his right, and he hath a right even to the lost man, 2 Pet. 2. denying the Lord that bought them, thy Brother for whom Christ died; he died for him that is perished, 1 Cor. 6. It is reckoned among the ends of his com­ing, Luke 4.18.

What a multitude of Captives there are! some in the prison of the Law, some in Christ's own prison, some in the prison of Satan, who want a Mighty Redeemer, and the Mighty Redeemer is not wanting unto them who are not wanting to themselves. The woman of Sychar, a City of Samaria. [...].

They are wont to say, that after a long drought, a good shower of rain delivers a multitude of prisoners; they understand the corn imprisoned in the earth: And when we are conformed unto the death of the Lord Jesus (that grain of Wheat fallen into the ground and dead, John 12.) he bringeth forth much fruit in us. No power prevails against him, when the Angel comes to fetch Peter out of prison; when we are utterly at a loss, we cry, who shall deliver me!

Obser. 2. See here thy doom, who ever thou art, who walkest loosly, licentiously and lewdly in the broad way. The Great Judge hath his prison, he straitens thee. 'Tis true, persons of Quality, saith the Lawyer, they are in liberâ custodiâ, they are in free prison. But the Judge is without respect of persons: The rich man was in hell torments.

Obser. 3. See and wonder, how the Noble Off-spring of God, Created according to the Image of God, in Wisdom, Righteousness, Holiness and Truth, should so far degenerate, that for want of Wisdom, Righteousness, Holiness and Truth, though counselled by Divine Wisdom, to agree with the Law of God, though corrected and instructed by that Law, yet should prove so infatuate, that for want of Wisdom he should be cast like some unhandsome or loathsome thing out of the way, and thrust into an hole, and there pine away an [...] perish.

Obser. 4. The prison of the damned, is an unalterable, and unchangeable condi­dition; they are confirmati in malo. Abraham tells the rich man in hell, that there is a gulf pight.

Obs. 5. There is a necessity of being conformed to the Lord Jesus Christ, as well in suffering [...]s in reigning; yea, first in suffering, &c. Rom. 8.29. Our Lord saith so to Jerusalem, Esay 51.17, with v. 22. Awake, awake, O Jerusalem, which hast drunk at the hand of the Lord the cup of his wrath, thou hast drunken the dregs of the cup of trem­bling, and wrung them out; yet thus saith thy Lord God, even God that pleadeth the cause of his people: Behold, I have taken out of thine hand the cup of trembling, even the dregs of the cup of my wrath, thou shalt drink it no more: So Psal. 116. The pains of hell got hold on me. Our heart condemns us, yet God who knoweth our heart, and knoweth all things, he aquits: We have the sentence of death in our selves, that we should not trust in our selves.

Obser. 6. This discovers the vain consolation of many, who flatter themselves in their sins, while they are yet in the way to the Judge; that though they continue in their sins, take no course to pay their debts, yet it shall be well with them at the last; for Christ is their surety, and he hath payed their debts for them, He hath given a ran­some; and here they magnifie Christ and his merits. When the Orator had praised Hercules a long time, one asked him, & quis vituperavit? who dispraised him? And so may we say concerning our Lord Jesus Christ, who dispraiseth him? yea, who can sufficiently praise him, or value the inestimable worth of his merits, his ransom?

Mean time, what's all that to thee? A Prince hath given a ransom to all prisoners, all captives, in the interim, he requires that thou condescend unto his conditions, that thou follow him, and serve him, that thou pass through the same way of mor­tification. He redeems thee from thy enemies, if thou count them such, if thou de­sire to depart from them, hate them; but if thou continue contentedly Satan's priso­ner, and he take thee captive at his own will, yet flatter thy self in thy Redeemer, that he shall deliver thee; 'tis a vain hope, a vain consolation, and will deceive thee in the latter end. Ye have heard the Fable of the Frogs, once in a great drought, the Frogs wanted water, all the Fens and Meares were dry; and the younger Fry spied [Page 93] as they thought, water in a deep pit, and would perswade the rest to leap down. An ancient Frog diswades them by all means from so doing. [...]. What is water but consolation and comfort, aspersisti aquam, i. e. thou hast comforted me. There hath been a long time of drouth, and many have soothed their thirsty Souls, that they shall find comfort, that they shall find the waters of consolation in the pit, when they die, that Christ will then, and not till then remove their sins from them.

O beloved! think of it seriously; if herein our hopes deceive us, as most cer­tainly they will, in what condition are we? All our errours may be rectified, all our debts payed now; if we let them run on desperately, it will then be too late to re­pent, that last errour will be far worse than the first.

How much better were it to wait upon the Heavens for rain? Ahab was a despe­rate Debtor; he had sold himself to do wickedly, yet herein he dealt wisely in time of great drouth, he sent Obadiah to seek Eliah, and though he called him his enemy, and a troubler of Israel, yet he was content that Baal's Prophets should be destroyed out of Israel.

It is our best wisdom not to hearken to the croaking Frogs, Rev. 12. Who direct us to the pit, and put us in hope of water there. O no, seek diligently, employ Oba­diah, i. e. the servant of the Lord to seek water, to seek Eliah, i. e. the Lord God, to agree with him, to remove Baal out of Israel, every ruling and reigning lust; then look towards the Sea, the Ocean of God's mercy, then the hand of the Lord will appear.

[...].

Verily I say unto thee, thou shalt by no means come out thence, till thou hast paid the utmost farthing.

THese Words contain the confirmation of his perpetual imprisonment in the Hell of the damned, who will not timely be perswaded to agree with his ad­versary the Law of God, for that's the Adversary here meant, whether personal, or literal, or spiritual, as I have often shewn. And it's evident by the Scriptures, Ephes. 2. Col. 2. and the Father's testimonies.

For our Lord's main scope being to lead us unto the Kingdom of Heaven; of which, and the way thither, he hath spoken all along hitherto, in this his Sermon on the Mount, and in the words next before, he treats of offering gifts, not to men, but to God. His business is not here to teach men how they should compound and agree their controversies and differences one with another, which natural reason, and dis­cretion and self-love will teach: But he teacheth us so to behave our selves towards God, his Law, and Prophets, as if we be wise we will do, in differences between one man and another. For as wise men will rather compremise their matters, than run the hazzard of a Judgment: Because the Judge must act secundum allegata & probata with all strictness: So deal thou wisely, and that speedily with thine adversary, God the Father, and the Law of God, agree, consent unto the Law, that it is holy, just, and good, and comply with it, in all obedience, lest, &c. and run not the hazzard of repentance when it is too late.

I have held you long in this Prison: They who are once in Prison they come not out suddainly from thence.

These words are a divine Testimony wherein two things are considerable: Res testata, the thing testified, and testis, the witness who testifieth it. I have spoken of the former, I now proceed to the latter. See Notes on Matth. 17.

Reason of this may appear from the consideration of the thing testified, and from consideration of, 1. The person to whom testified. 2. The person testifying, Jesus Christ.

1. Consideration of the thing testified, the Law of God, it's hard and reputed by [Page 94] many to be impossible, and that it's done already to our hand: Now we naturally ab­hor things hard, and difficult, and we account it great folly to attempt to do things impossible, as to fly; and it's as needless, as foolish, to go about to do that which is wrought for us already, if we can but believe it.

Now if they believe not that it's necessary, or possible to obey the Law of God; they will not believe perpetual imprisonment in Hell, for not obeying it.

2. As for the person to whom our Lord testifieth this, he is yet in the way of sin­ners; and either is a simple one, [...], one that is easily perswaded to walk in the Counsel of ungodly men, or such an one as stands and continues therein, or else he is be­come a great proficient in the way of sinners; insomuch as he is a Teacher, and sits down in the Seat of Scorners; and he is able to seduce others, out of the way of God's Commandments, as they Malach. 3.13, 14. Ye have said, it is vain to serve God, and what profit is there that we have kept his Ordinances, and that we have walked mournfully before the Lord of Hoasts? Such they are that secure sinful men in the way of sinners, with hope of impunity, and indemnity; it shall be well with them at the last, that when they die then they shall be saved from all their sins, that Christ is their surety, and hath payed all their debts for them; that God will give them grace if they be elected ones, i. e. such an irresistible power (so they understand Grace) that they shall depart out of the way of sinners, time enough, and that it is enough to be sanctified only in part, that we must be sinners while we live here; that we must frequent the Ordinances.

With these and such like delusions, men are easily perswaded to continue in their sins, and become proud in their knowledge and give no heed to the adversary, who mean time checks them, and reproves them: So that it is a hard thing to perswade those, who walk in the great pride of their knowledge, falsly so called, and their own made holiness, to come down from their high mind, whereby they despise all others, to walk humbly with their God. Yea the Lord supposeth that such as these think lowly and poorly of God, and the way of his Commandments: So that he re­quires that they humble themselves to walk with their God, Mich. 6.8. Our Lord wisely forsaw, that there would be such a Generation of men, pretending to Christi­anity, and to be Disciples of Christ, who would undervalue the eternal Law of God, and not at all regard the Adversary, as not belonging unto them who were Christians.

3. So that there is great need of a most faithful witness, to perswade men out of these misconceivings, and to believe the truth. Now Christ himself is the Amen, the faithful witness; who hath in him eminently all the due requisites to the best witness. See Notes on verse 17, 18. Besides, he it is who hath paid the Ransom, and made the attonement with the grand Creditor, God the Father, for all those who are willing to forsake Satan's prison, and he puts them in a way to pay their debts.

Obser. 7. Note here Beloved, how graciously, how seasonably, how lovingly and friendly the Lord Jesus warns us of our uttermost peril! [...], God in sundry times, and in many manners hath spoken unto us by his Prophets. By ma­ny works of his providence, as by Dreams, and by sickness, and pains; of these two Elihu tells us, Job 33. Wherefore is this? That he may withdraw man from his pur­pose, and hide pride from him; he keepeth his Soul from the pit, and his life from pe­rishing by the sword; he is chastened with pain upon his bed, &c. His Soul draweth near to the pit, and his life to the destroyers; if there be a messenger with him one of a thousand, &c. Thus Beloved, the Lord speaks many wayes unto us, and by his Pro­phets, and by his Son, who saith in the Text, Amen dico tibi. Verily I say unto thee, &c. He speaks for this end, to prevent our utmost destruction. The Lord speaks once, yea twice, v. 14. and v. 29. These things worketh God oftentimes, twice, yea thrice with man to bring back, &c. We are yet in health and strength; O let this goodness of God lead us to repentance. Vexatio dat intellectum, a fit of sickness may through mercy change our mind, Psal. 141.6. Then they shall hear my words.

Obser. 8. Those who walk on impenitently in the way of sinners, and will not agree with their adversary they are inexcusable, though they perish everlastingly. The Lord hath testified so much unto thee, who ever thou art; I say unto thee [Page 95] obstinate and impenitent man, thou shalt not come out thence, until thou hast paid the utmost farthing, Luke 16.27. When the rich man in hell had so much self-love to to his brethren, as to desire that they might not come into that place of torment, he desired that Abraham would send Lazarus to testifie against them, lest they might come thither; Father Abraham answers him, That they had Moses and the Prophets, and that if they would not hear them, neither would they be perswaded, though one rose from the dead. Now consider Beloved, in what condition obstinate and wilful men are, who will not comply with Moses and the Prophets, which Father Abraham told the rich man in hell, might be a means so to perswade them, that they might not come into that place of torment.

Yea, over and above these, that great Prophet, whom God hath raised up like unto Moses: he hath come and testified unto them, that they may not come into that place of torment; yet they go on obstinately and rebelliously to their own destru­ction: What enemies are these to their own souls; how wilfully do they resist the means of their own happiness! See Notes on Psal. 94.

Obser. 9. Take notice, how necessary then is the strong Redeemer.

Exhor. Let us be perswaded to pay our debts, agree with our adversary while we are yet free men, while we are yet in the way. Consider how graciously God the Father deals with us, how he wooes us to agreement with himself; God is in Christ reconciling the world to himself; we beseech you be ye reconciled. How mercifully he warns us of the iniquity, Prov. 7.27. Blessed is the man whom thou corrects! How graciously the Lord Jesus deals with us, and testifieth what will be the event of our obstinacy; Verily I say unto thee, thou shalt not come out, &c. I know well the folly of the present Generation, who relie upon a dead Faith, and put off all to their surety, that he hath paid their debts for them, yet he it is who now testifieth against them; I say unto thee, that thou shalt by no means come out thence. Now chuse whe­ther thou wilt believe, thine own vain imagination and groundless fancy, or the Son of God; the truth of God who perswades thee, dum res integra, to agree; or to cre­dit those who tell thee that the Law is impossible that Christ hath paid the whole debt for thee, that there is no fear of being delivered to the Judge, and to the Of­ficer, of being cast into prison, and being detained here till thou hast paid the utmost farthing; it is the truth that saith thus to thee: now chuse whether thou wilt be­lieve, thine own lusts, or the lusts of men, or the Devil himself, or the Son of God; Consider what a great indignity is it to the Son of God; he saith, Yea, Amen is an oath; he swears it, and that particularly to thee, whoever thou art: whom in the mean time dost thou believe? the lusts of thy flesh, these come to thee as an hook cover­ed with a desirable bait; and therefore the Apostle calls them deceitful lusts, Eph. 4. and canst thou believe them who are alwayes deceitful? or canst thou believe the lusts of men, which are opposite unto the will of God? 1 Pet. 4. Such lusts are of the Devil himself, and wilt thou do the lusts of the Devil, rather than the will of God? This question is propounded inwardly to thee, even in every deliberate action, wilt thou believe Christ, or Antichrist, or Belial?

The world lies in the evil one, and while thou art an adversary to the Law, and the Law to thee, thou rather believest the Devil himself, who is a liar from the be­ginning, and the father of lies; and canst thou believe him rather than the truth of God, for whom it is impossile to lie? Heb. 6.

Consider it, and think well of it, while thou hast time: Thou now followest thy lusts, and the lusts of men, and the Lusts of the Devil, and believest them rather than thou wilt believe Moses and the Prophets; just so did that rich man, Luke 16. He was cloathed in purple, fared deliciously every day, and the next news we heard of him, he is in hell torments; was it his case only, or is it common to all who live af­ter their own lusts, not according to the Will or Law of God? Job 21.13. They spent their dayes in wealth or mirth (as in the Margin) and in a moment they go down to the grave or hell. The Rule stands firm, Prov. 29.1. He that having been often reproved, hardneth his neck shall suddenly be destroyed, and that without remedy.

Consider thou art yet a free-man, thou art yet in thine own power, thou hast good [Page 96] and evil, light and darkness, the blessing, the curse, thou art yet master of thine own Will, thou hast known many who live in great freedom, and walk at liberty, while they agree with their adversary; thou hast seen manifold examples of such fools and blind men as have gone hood-winked into destruction; like fools to the correction of the stocks: It lies yet in thine own power by agreement upon most reasonable terms to enjoy freedom, peace, if thou wave these precious opportunities, if thou agree not quickly, thou art a lost man, no more a man, no Dominus tuorum actuum; thou art out of thine own power, like a clod of earth, like a piece of timber: The adver­sary shall deliver thee to the Judge, the Judge to the Officer, &c. Yea, happy had it been if thou hadst been a piece of wood, or a clod of earth, happy had it been for thee thou hadst never been born: hence are torments poena sensus; thou shalt see Abraham, &c. in the Kingdom of Heaven, and thy self cast out.

Obser. 6. There are greater and less debts contracted; the unthankful and wicked servant ought to be cast into utter darkness; there are small debts, farthing, yea, to­ken, mite debts; little sins: Peccata non sunt paria, sins are not all equal, not all of one size: All debts must be paid even to a farthing, even to a mite, all sins must be expiated, even the least; not one jot or tittle of the Law shall pass till all be fulfilled. The condition of obstinate men is perpetual imprisonment, in the hell of the damn­ed, [...] whence thou shalt by no means escape: this is a truth delivered by Christ in the Gospel, a truth confirmed by oath.

Cons. If they who agree not, &c. shall not come, forth, &c. surely they who agree shall come forth: But if they have agreed how came they there? I shewed thee be­fore, that there is a necessity of conformity to Jesus Christ, read Psal. 88.1. what his condition was. The Ancients understand that Psalm, of Christ in his passion, ye read not in the whole Psalm one sentence of comfort in that condition, and canst thou find any? Hast thou not known that the way to Heaven lies by the gates of Hell; Is it not yet happy then that thou canst speak the first words of the Psalm, and call God the God of thy salvation? Is it not happy for thee that thou hast the Lord Jesus with thee? Psal. 139.8. If I make my bed in hell thou art there: Joseph was cast into prison, but the Lord was with him, Gen. 39.20, 21. yea, the true spiritual Joseph is with thee, free among the dead; and as it is said of Joseph in prison, so it may be truly said of Jesus Christ, Gen. 39.22. Whatsoever they did in the prison, he is the doer of it; and 41.13. me he restored to mine office, and him he hanged. The Lord knoweth who are his, even every one that departs from the iniquity, such an one is taken, and the other left.

Obser. Take notice hence how necessary the first dispensation is; that of the Fa­ther, his Law and Prophets.

Cons. Hence we may extract a promise of Divine Consolation, unto those who timely agree with their Adversary, the Law, according to that way which the Apo­stle used, Heb. 4.3. where he draws Consolation to Believers, from the threatnings to the unbelievers; We who have believed enter into rest; as he hath said, I have sworn in my wrath that they (the unbelievers) shall not enter into my Rest; so on the con­trary, according to the Apostle's argument, they who have agreed with their adver­sary, they shall depart thence, and not pay the utmost farthing; he hath agreed with his Creditor, Mat. 18.27. and he being moved with compassion hath forgiven him all his debts: But when he hath so done to us, let us then take heed lest the bowels of compassion be not shut towards our Brother; If God hath so loved us, then ought we to love one another, 1 John 4.11. A man would have expected he should have said, then ought we to love him; no, he prefers the love to our Brother, before our love to him in the practice and exercise of it.

Now take courage who ever thou art, a prisoner of hope; the pit can never shut her mouth upon the living faith and obedience of faith; what became of Joseph, ye read, Gen. 41.43, 44. what's this to me? what Pharaoh calls Joseph, Zaphnah paanoah Salvator mundi.

6. Our Lord Jesus Christ is to be believed, as well when he threatens as when he promises, Psal. 142. compared with 143. He man the Ezrachite. Eccles. 4.14, 15. the [Page 97] wise man makes this the common condition of all those who are as the little child, unless we receive the Kingdom of God as a little child, we shall by no means enter there­into.

Means. 1. Indirect; 2. Direct: 1. Seek no by-wayes of enlargement; Joseph was held two years longer in prison, Gen. 41. Esay 50.10. forgive our enemies, it's the condition of God's forgiving us. 2. Pay our debts to the Law and Prophets; see what they charge us withal. It was Abraham's speech to the rich man, to whom he tells by what means his brethren might escape the torments of hell. 3. Cut off the head of Sheba, so Joab's Army shall not devour. And the like means of reconciliation is dis­covered by the Princes of the Philistines: David, say they, will reconcile himself to his Lord by the heads of these men, i. e. the Philistines (earthy spirits.)

2. Direct positive means: 1. Make friends of the unrighteous Mammon; do works of mercy; do as the widow did by the direction of Elisha: See Notes on Heb. 1. [...] 2. Hearken to the Lord's rod. 3. Pray unto him, Psal. 69.15. Let not the pit shut her mouth upon me; and Psal. 142.7. Bring my soul out of prison, &c. Job 33.26.—30.

NOTES AND OBSERVATIONS UPON MATTHEW V. 31, 32.

[...].

[...].

But it hath been said, He who shall put away his wife, let him give her a writing of divorcement.

But I say unto you, that whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery: and whosoever shall marry her that is divorced, committeth adultery.

I Told you in the Preface to the opening of vers. 27, 28. That our Lord expounds the seventh Commandment, and somewhat annexed thereunto; having now expounded the seventh Com­mandment, and given directions for the avoiding of Adultery and Fornication, to extinguish the evil concupiscence, which might foment and nourish this sin, implied by plucking out the offensive eye, cutting off the offensive hand and foot, and all this at our utmost peril, even of being cast into hell: He now pro­pounds, and then expounds somewhat annexed to the seventh Commandment, and that is concerning Divorce in the words I have read.

I shew'd in the beginning of our Lord's Expositions, That it is not generally true, which some conceive it to be; That our Lord in this Sermon on the Mount, intend­ed only the confutation of the Pharisees false glosses, and mis-interpretations of God's Law, for we have seen hitherto, that both the first and second instances are no other than the very Law of God in the sixth and seventh Commandments, and our Lords Expositions of them, have no way confuted them, but added their inward and spi­ritual meanings thereunto, that whereas the Law against Murder, and Adultery was understood only to restrain the outward Act, our Lord shews that those Laws reach even to the heart also; wherefore it could not be his general scope: howbeit, I deny not but he meets with false glosses and misunderstandings of God's Law; and such was this custom and practice of the Jews, which we have now before us.

The words contain our Lords third instance, wherein we have 1. A Law or pre­tence of a Law it hath been said: 2. Our Lords exception and limitation of that Law, or pretence of a Law; in the former we have these particulars:

  • 1. It was usual and customary for the Jews, to put away their Wives.
  • 2. Who so puts away his Wife, must give her a writing of divorce.
  • [Page 99]3. This was said usually among them.

1. It was usual and customary for the Jews to put away their wives: This is evi­dent by what our Lord supposeth in his exception and limitation of this usage, in the next verse: But I say unto you, &c. as also by the Pharisees question put unto our Lord, Mat. 19.3. Is it lawful for a man to put away his Wife for every cause?

They had no doubt such an usage; but we must here enquire, quo jure, by what right they so did. It's true, among men a long custome, an usage of long time may become a Law: But, Nullum tempus occurrit Regi; No time can prescribe custome to the Prince: much less can the longest time introduce a custome against the King of Kings. Was this his Law or not, that men should put away their wives? The Pharisees would intimate so much, Mat. 19.7. [...], Moses mandavit, commanded to give her a Bill of divorce. No, saith our Lord, Moses [...], permisit, permitted you to put away your Wives, it was not then any command of God, but a permission.

But every permission is to be reduced to one Law or other, either Moral, Judicial or Ceremonial. To which of these was divorce to be reduced? Surely it was a Poli­tick and Civil Ordinance and Dispensation which is to be reduced to the Moral Law, and to the seventh Commandment; and therefore our Lord having discovered inward Adultery, even by lusting after a woman, he now shews, who give occasion to commit Adultery, even they who put away their Wives.

But for our more distinct proceeding, we must know, that this putting away was to be understood of Wives, of the stock of Israel, for otherwise a Wife taken from among the Captives might be put away, Deut. 21.14.

2. Nor doth this extend to all the Hebrew Wives, for she, who was forced before marriage by her Husband, might not be put away, Deut. 22.29.

3. This permission or license of putting away, was by reason of the hardness of their hearts, Mat. 19. which may be understood two wayes, either that the Lord, and his servant Moses remitted somewhat of the strictness of the Law for a time, lest the Husband should complain that he was yoaked without release or remedy: 2. be­cause men by their hardness of heart, by their own Law or Act did love to be cut off.

This permission was not allowed in any Case, except some nakedness or unclean­ness, as Deut. 24.1, 2, 3.

The reason why men put away their Wives among the Jews, and why there would be the like Divorces made among other Nations, if the Laws did not hinder them, the reason is, because the parties are not duly, and as they ought to be united and joyn'd together. And this comes to pass by reason of a two-fold defect; 1. One in regard of God; 2. The other in regard of Nature: 1. In regard of God, marriage ought to be in him, i. e. according to his Will, and in his Fear, in his Name, where­in all things ought to be done, especially Wedlock, 1 Cor. 7.39. Let her marry to whom she will, [...], only in the Lord. 2. There is also a defect in regard of Nature, when Complexions and Constitutions are not considered, but other causes and reasons incline parties one to the other; of which more anon.

Obs. 1. Here is presupposed that marriage is an Union and Knitting of Man and Wife together, and that an intimate Union, insomuch, that Man and Wife is said to be one flesh, Mat. 19. which words of our Saviour have reference unto that first Institution of Marriage, Gen. 2. where we read, That the Woman was taken out of the man.

Obs. 2. How prone men are to break the Law of God, as it appears, in that most of God's Laws in the Decalogue are negative; and above all Laws, men are most apt to break the Law of Love one to another, which yet the Lord himself in special is said to teach, Thes. 4.9. Ye are taught of God to love one another; for having made of one blood all the Nations of men, there is, or ought to be in all men, such a love as is wont to follow Consanguinity and Kindred; and of all the Laws of Love, men are prone to violate that which should bind them most, which God gave to the Man in his Innocency, upon the first contracting of marriage, he shall cleave unto his Wife, Gen. 2. and they two shall be one flesh.

Obser. 3. How witty men are in misconstruing the Word of God: The words of Mo­ses will hardly afford any such collection as they made, for putting away their Wives, [Page 100] Deut. 24.1, 2. where we say in our Translation, vers. 1. then let him write her a bill of divorce, put her away out of his house. The words do not necessarily bear any such construction, yet hence they collected, that for many causes a man might put away his Wife: But if those four first verses be well looked into, and the Law-givers scope considered, we shall find, that those verses make up one entire sentence, and that the three first verses are but only the antecedent, and the fourth is the consequent, and makes the sentence entire; for whereas, v. 1. we render the words imparative­ly, by way of Precept, Let him write her a bill of devorcement; the very same words meet us, v. 3. which yet we render not imparatively as before, nor indeed are they so to be rendred, and therefore not the former, since they are both in the very same tense, and all makes but sententia pendula, as it is called an imperfect sentence, which is compleated by the fourth verse; thus, if a man take a wife and marry her, &c. if he write her a bill of divorcement, and send her away, &c. In this case her former Hus­band, who sent her away, may not take her again to be his wife; so that all the three first verses are but a supposition, or condition of the antecedent part; and so Tre­mellius renders the words: and that this is the main scope of that Law, that the former Husband may not take his wife again, who hath been the wife of another man, it's clear by the Prophet Jeremiah's reference, to that very Text, Jer. 3.1. wherein we read no command, that a man should put away his Wife, only because upon supposition of divorcement, he, who put away his wife, must give her a bill of di­vorcement; hence they collected, that a man might put away his wife.

Men are witty in construing the Law of God, to make it sute with their corrupt wills.

2. Axiom. Who so puts away his wife must give her a bill of divorce.

What is a bill of Divorce?

The word here used is, [...], which word for word properly signifieth a de­parting from; that writing, by which the wife was ejected, and sent away out of her husband's house: It answers to the Hebrew word [...], which signifieth a cutting off. The form of this Bill is to this effect; The Husband professeth, that willingly, and of his own accord, without any compulsion, he puts away, and casts forth out of his house her who had hitherto been his wife, and by that writing gives her license and power to go whither she will, and to marry to any man; nor must any one hinder this act of his, in testimony of all which, he gives her that bill of divorce.

The Reason why he that puts away his wife should give her a bill of divorce: 1. The action was solemn, and could not be without forma juris, without some le­gal instrument, and that necessary, both in regard of the husband, such an instrument was of force against him, litera scripta manet, that he might not receive his divorc'd wife against the Law; hereby also the wife divorced, had to shew, that she was freed from her former husband, and warranted hereby to marry another.

2. Hereby also, God in wisdom and goodness made provision for the wrathful and hasty husband, that in writing the bill of divorce he might be whiled and stayed, and brought to consider how great an evil it was to put away his wife, that so (as the Philosopher advised a man to do nothing in his anger, till first he had said over his Alphabet) so by the writing this bill of divorce, the angry husband's wrath might cool, and some space be given him for repentance, and change of mind.

Obser. Note hence the wisdom and goodness of the Law-giver; he considers the condition of those to whom he gives his Law. They were under the Law, which is a state of weakness, Rom. 8. Non eadem à summo minimoque; he requires not the same strictness of all alike; he permits something to some weak ones for a time, till they become strong.

Repreh. Those who in the married state are enemies to their own happiness; what knowest thou O man, whether thou mayest gain thy wife, 1 Cor. 7.

Repreh. This is a just ground of reproof, to those who cause divorcement and se­paration between Man and Wife. Those I mean who make unequal marriages, either between themselves, or between their Children, or other Relations; these, while they intend to lay a lasting foundation of Union and Friendship between Persons and [Page 101] Families, even these utwittingly are the cause of the greatest breach, dissention and disagreement; what else shall we judge of those, who make marriages only out of worldly respects, as Wealth, or Honour, or high Place, without consideration of that, which ought first of all to be looked into, the Fear and Love of God, and Christian education advancing it; as also that due sympathy, and harmony of Nature mutually inclining and disposing, and uniting the minds and hearts, and making them in a sort one.

For whereas these Bonds are wanting, though nothing else be wanting of worldly interest, as Wealth, Honour, place of Dignity, or what else can be wished, yet con­tracts and unions of parties so unequal, ordinarily incense, kindle dissentions and differences between themselves and all in relation to them; as the binding of Samp­son's Foxes, set all on fire. This must needs be the very worst divorcement of all o­ther, when their minds and hearts are opposite and contrary, and divorced one from the other, yet by Laws of Matrimony they are obliged to maintain a bodily presence one with the other.

Let Covetous, Proud and Ambitious Parents think well of this, who engage their Children in perpetual Bonds of unequal marriages, to begin a kind of hell upon earth, which, without God's great mercy, will never have an end; surely such marriages were never made in heaven.

They say, that Marriage is a Civil Ordinance, and therefore the power of contra­cting, it is devolv'd from the Minister to the Civil Magistrate, though St. Paul calls it [...], a great mystery, Eph. 5. But such marriages as these are hardly ci­vil, and therefore indeed more fit for the market-place, than that which, according to the new reformation of words, is called the Meeting-place.

3. It was said, If a man put away his wife, &c.

It was said, but by whom was it said? or to whom? in the two former instances we have [...], where the word is left doubtful, whether to them of old time, or by them of old time, but that word we read not here; no, why? this was not said to them, nor by them of old time: our Lord tells us as much, Mat. 19.8. That be­cause of the hardness of their hearts, Moses had suffered them to put away their wives, but from the beginning it was not so; therefore he saith not here, [...], as formerly: it was said indeed to, or by them of old time, Thou shalt not commit Adultery; but it was not said to or by them of old time, if a man put away his wife, &c.

That this is the true reason why [...] is not here added, will appear, be­side what hath been said, if ye compare herewith Jer. 3.1. where the Prophet speak­ing of the very same argument, he puts first [...], which our Translators turn (they say) or saying; whereby is implied, That this was not said from the beginning, but since the hearts of men have been hardned by unbelief and disobedience.

Mysticé. There is a lawful and a necessary divorce to be made between us and our sinful thoughts and memory, which spiritually are signified by a Wife, as I have shewn heretofore out of 2 Cor. 11. These are the Female part of the man, as the life is the Male, and these are adjoyn'd to the Male, even to the life, as a meet-help unto it; as a Wife which lodgeth in his bosome: if she prove unquiet, if she be a scold, if she gad abroad like an idle huswife, if she be an harlot, it's the Wise Mans advise, cut her off from thy flesh, and let her go, Ecclus. 25.26. And this seems to be intended in Deut. 24. If the Husband find [...], a word of uncleanness in his wife, then let him give her a bill of divorce: what is this word of uncleanness? there is a pure word, and an holy word; the word of the Lord is pure; but there is a word of Belial, saith the Wise Man, even the word of Antichrist which opposeth and exalts it self a­gainst God, and whatsoever is of God, and Christ in us; God grant, saith the Wise Man, that it be not found in the house of Jacob, &c. Ecclus. 23, 12, 13. This is that which our Saviour calls, [...], which we render for cause of fornication, there is an inward word of fornication and adultery; this is that which is to be divorced, and put away from us: O let it not be found in us.

Exhor. Let us rather heed and obey that which was said to them of old time, and [Page 102] by them of old time, than that which was only by them of later time, rather by the precepts of the Lord than his permissions; with the Ancients is Wisdom: See Notes on Job 12.

Mat. 5.32. Hitherto we have heard the pretended Law, come we now to our Lord's exception and limitation of this Law, or pretence of a Law. But I say unto you, that he who shall put away his wife, saving for the cause of fornication, causeth her to commit adultery, and whosoever shall marry her that is divorced, committeth adultery.

1. A man may put away his Wife for the cause of Fornication.

2. Whosoever shall put away his Wife, saving for the cause of Fornication, causeth her to commit Adultery.

3. Whosoever shall marry her, that is divorced, committeth Adultery.

4. Our Lord Jesus saith this, Whosoever, &c.

5. It hath been said indeed, if a man put away his Wife, &c. but the Lord Jesus saith, &c.

1. A man may put away his Wife, for the cause of Fornication.

This is clear, in that our Lord names this cause, and excludes all others: So that his exceptions of this, hath the force of an affirmation.

2. By Fornication, which otherwhere is understood of single persons, is here to be meant Adultery; for so the words are used promiscuously, as I have formerly shewn.

3. Reason. Fornication or Adultery (which is here understood) is a real breach of that Sacred Bond, whereby Man and Wife becomes one flesh; and therefore put­ting away in this case, is but a declaring of that, or a perfecting of that by the man, which was done before by the woman.

Further Reason may be this, since the most Holy God excludes Adulterers and For­nicators from the Kingdom of Heaven, Gal. 5. It seems equal, that they should be excluded also from the Saints society upon earth; and therefore Adulterers were adjudged by God's Law to the most extreme kinds of punishments among the Jews, as burning, Gen. and stoning, John 8.

A man may, but must he so do? But here it may be doubted, whether the man, even in this case be bound to put away his Wife, even for the cause of Adultery: I believe he is not bound to put away his Wife, no not for the cause of Adultery, and my reason is, I do not read any Law of God, that enjoyns the wronged man so to do: Besides, in regard of God, he is a witness of the mutual Faith plighted one to the other; it is his own reason, Mal. 2.14. The Lord hath been witness between thee and the Wife of thy youth: and secondly, she is thy Companion, and the Wife of thy Co­venant: It is thy Covenant, and the Lord is witness to it. 3. The Lord hates put­ting away, Mal. 2.16. And we ought not to do the thing that he hates, Jer. 44.4.

2. In regard of men, though it be true, that Adultery were a capital crime, and to be punished by the Judges, as Job 31. if the business were brought before them and proved; yet we read not any where, that the Husband was bound to prosecute his Wife, if he saw her penitent, or thought good, either to retain her, or put her away more privately by bill of divorce. We find not that Jacob put away his Wife or Hand-maid (which was a secondary Wife) whom Ruben abused. And Joseph in his ignorance, conceiving his espoused Wife to have been an Adulteress, being [...], i. e. a merciful man, he would not make her a publick Example, but thought privately to put her away by bill of divorce, Mat. 1.

Obser. 1. Adultery is here called Fornication, as the highest degree of it.

Obser. 2. Adultery is one of the greatest crimes, as that which dissolves and unties that knot between Man and Wife, and nulls that union betwen Man and Wife, above all other causes, which otherwise is inseparable.

Obser. 3. Note hence what wisdom is required, what providence and circumspe­ction, what care in the choice of such a Companion, as must live and converse with us, and be one with us, all our life time?

Quod semel faciendum est, id deliberandum est diu: The choice of such an associate, is like a stratagem in war, wherein a man can err but once.

Ye are wary in your bargains, and buying your commodities, which yet ye intend [Page 103] not long time to keep or lie by you, but presently to put off for gain and advan­tage; how much more circumspect and wary ought men to be in making a bargain for life, in purchasing a commodity (if it prove so) that must lie by him while he lives.

Obser. 4. Note hence the wisdom and mercy of the Lawgiver: He made man's heart and knows it, and lays no greater burden on us, than he knows we are able to bear. Under the Law the heart of man is stony, hard, and admits not easily the im­pressions of God's Law: and therefore answerably to the stony heart, the Law was written in Tables of stone.

And out of mercy and goodness the Lord permits many things, and tolerates many things, which afterward he permits not, Heb. 9.9, 10. Ye will bear with many weak­nesses and frailties in your Children, while they are Children; alas they are Chil­dren, and what can ye require or expect from a Child? As the Child is, so is his strength, Judg. Now the Law is the state of Child-hood, Gal. 5.

Obser. 5. Note hence the Wisdom and Justice of God: He made us this soul, and he knows what strength he hath given us, and lays no more difficult or heavy bur­den, no harder Law upon us, then he knows we are able to bear.

If we be under the Gospel, he makes good his Promise unto us; that he will take from us the heart of stone, and give us an heart of flesh: what a reproach is it to one that is grown up? what alwayes a child? when I was a child, saith St. Paul, I did as a child, 1 Cor. 13.

2. Axiom. Whosoever puts away his wife, unless it be for the cause of Fornication, causeth her to commit Adultery.

To make up the full sence, somewhat must be supplyed, which is easily done out of the following point, (viz.) If she marry.

This is to be understood mostwhat of the younger Wives divorced, which having been once married, are commonly inclined thereto. The Apostle speaking of the order of Widows, he tells us as much, that when they have begun to wax wanton a­gainst Christ, they will marry, 1 Tim. 5.11, 14. I will, saith he, that the younger women marry: But where our Lord saith, [...], he makes her commit Adultery, this is to be understood in a large sence, as large as giving occasion, to commit Adultery; thus, 1 Sam. 26.19. they say, go serve other Gods.

Reason. Our Lord here implies, that the Bond and Oath of Marriage remains here entire and not broken, except only in case of Fornication or Adultery; if therefore an Husband divorce and put away his Wife, and not for the cause of Fornication, he causeth her to commit Adultery.

Obser. 1. Hence it appears, that our Lord would that we should take heed, not only of committing sin our selves, but also lest we be a cause or occasion of anothers sin.

Obser. 2. The grand motive and reason, which our Lord here alledgeth, why men should not put away their Wives, is, that he who doth so, causeth her to commit adultery. He doth not take any reason from any other evil of punishment, that pos­sibly might befall him who so doth, but from the evil of sin that may follow upon so doing; whereby our Lord implies thus much, That our great care lest we do amiss, should proceed from hence, lest thereby we should occasion others to sin. Thus on the contrary, when the Lord moves us to do our duty, he useth motives taken from the good effect that will redound from them, Psal. 81.8. O Israel, if thou wilt hearken unto me, there shall no strange God be in thee, neither shalt thou worship any strange God: That's a great reward of our hearkning unto our God, and our obe­dience unto him, that hereby he will drive out all the strange Gods out of us; so the Lord promiseth, Mich. 5.13. the great reward of well doing, is well doing. A good deed, we say, rewards it self. Bonum officii is often used in Scripture for bonum pre­mii; and truly with good men this Argument is the most prevalent of all others, be­cause their main design is, which indeed is the end of all Religion, to be like unto God, in eschewing all evil, and doing all good we can, since he doth no evil, but is the Author of all goodness: Such another motive St. Peter useth, 2 Pet. 1.8. If these [Page 104] things be in you and abound, they will make you, that ye shall neither be barren nor un­fruitful in the knowledge of our Lord Jesus Christ; we were made to the image of our God in knowledge, Col. 3. and many desire knowledge: but the Apostle's motive is taken from the fruitfulness of our knowledge in our obedience.

Obser. 6. How unmerciful is one man to another, yea, Man to his Wife, whom yet he takes to himself, as to be one flesh with himself; how easily doth he take offence; how narrowly doth he seek for a blemish! Moses saith, if he find any un­cleanness in her, Deut. 24.1. Men look upon one another for evil, with an evil eye, to discover what blemish or blame one can see and find in another, that thereby we might take occasion to pride our selves in our own supposed excellencies, like the Pharisees of old, I am not like other men; that thereby we might have occasion to hate one another, and separate our selves one from another; so the V. Latin reads that, Prov. 18.1. Occasiones quaerit qui vult discedere ab amico; He who would depart from his friend, he seeks occasions so to do.

Oh that we were as curious, as prying, as searching every one into himself, as every one almost is into the lives of others; certainly if so, we should prove as good Chri­stians, as for want of that inward search we are now evil.

Obser. 7. Take hence an estimate, how merciful the good God is toward the fallen man! He took the Jews, he takes us Gentiles to be his Spouse. Thy Maker is thy Hus­band, yet what Adulterers, what Adultresses have we been, yea, are we; how un­chast, how unfaithful are we unto our Husband! The Lord aggravates this sin, Ezech. 16. Jer. 3. Lift up thine eyes to the high places, and see where thou hast not been lien with; and 5.7. and 13.26, 27. Notwithstanding all this, mark what the Lord saith by his Prophet, Esay 50.1. Where is the bill of your mothers divorcement, Jer. 3.1. it's said, If a man put away his wife, and she go from him and become another mans, shall he return unto her agan? shall not that land be greatly polluted? But thou hast played the harlot with many lovers, yet return again to me saith the Lord: See Notes on Gen. 2.18.

Mysticé. The Church and People of God are his Spouse, his wedded Wife, Hos. 2. such therefore she must be, as a wife unto her husband; she must stand before him in love, Eph. See Notes as above; she must be a meet help unto him, ibid.

Exhort. To be chast and faithful one to another, that there may be no ground of divorce of affections; as they, Man and Wife are one flesh, so that they endeavour so to be joyned unto the Lord, and one to another, that they may be one spirit, 2 Cor. 5.

Exhort. Be we chast unto our true Husband; thy Maker is thine husband: See Notes on Gen. 2.18.

1. He destroys all who commit Fornication against him, Psal. 73.27.

2. Let there be a consideration of his Dignity; He is Lord of Lords and King of Kings.

3. There is in all living creatures a desire of perpetuity and immortality; not only the sin it self is to be avoided, but the danger and occasion of it to our selves and others. The Apostle's exhortation is weighty; let us judge this, That no man put a stumbling block, or an occasion to fall, in his brothers way, Rom. 14.13.

3. Axiom. Whosoever marries her who is divorced committeth Adultery.

This is an hard saying; what? shall an innocent woman, whom her husband puts away, out of the hardness of his heart, and not for any default on her part, shall such an one be debarr'd from a second marriage? yea, shall he who marrieth such a one, without any other crime on his part, be for so doing esteemed an Adulterer?

Surely as the Law speaks to them, who are under the Law, so the Gospel, and the Author, and subject of the Gospel, speaks to those who are under the Gospel, unto those our Lord's words are directed, as to those who are obedient unto his doctrine: So the Apostle, 1 Cor. 7.10, 11, 12. Ʋnto the married, I command, yet not I, but the Lord. Let not the wife depart from her husband; but if she depart, let her remain un­married, or be reconciled unto her husband; (this latter clause seems to be the Apostles Counsel) and let not the husband put away his wife.

It is true, this saying is hard to flesh and blood, but it is an hard thing to be saved; [Page 105] and flesh and blood shall not enter into the Kingdom of God. The Disciples themselves thought it an hard saying; and therefore when our Lord had treated on this very argument, Mat. 19.9. at v. 10. His Disciples say unto him if the case of the man be so with his wife, it is not good to marry; but our Lord answers, all men receive not this saying. It is not as our Translators read it, all men cannot receive this saying; there is neither may not, nor cannot in the Text; [...] all men re­ceive not this saying, but they to whom it is given. Either men are born without de­sire of women, or they are disabled for marriage by men, or they have obtained of God that power over themselves, for the Kingdom of God's sake: There is no doubt but a man may do much more than he doth, and few men endeavour and pray heartily unto God for power over their appetite, which they secretly desire to fol­low.

Reason of this, why he who marrieth her who is put away committeth Adul­tery, may be considered: 1. In regard of the Covenant of marriage; and 2. in re­gard of the parties to be joyned together in that Covenant.

1. As for the Covenant of marriage that stands firm, unless it be broken by For­nication or Adultery; and therefore if marriage be contracted, where there is no such breach made, he, who marries her who is so divorced, commits Adultery.

2. As for the parties to be joyned together in the Covenant of marriage, he who shall speedily marry her who is divorced, he gives a ground of strong suspition that all was not right before divorce, Toties quae nubit adultera lege est: Such often (I fear) are those whom men call their seconds.

Besides, what ever is contrary to marriage, according to God's estimate is Adultery, and so comprehended in the Commandment.

Obs. 1. Here then are two mischiefs that follow upon divorce; he that puts away his Wife, except it be for Fornication, causeth her to commit Adultery, and he, who­soever marrieth her, who is divorced, committeth Adultery. Add hereunto what our Lord saith, Mat. 19.9. He, whosoever puts away his wife, except it be for Fornica­tion, and marrieth another, committeth Adultery, that's a third mischief that follows upon divorce; and from every one of these incontinent and adulterous conjuncti­ons, commonly proceeds a respective bastardy, and an adulterous generation.

How fruitful is sin! Three kinds of Adultery proceed from divorce; so true is that of the Philosopher, [...], One absurdity granted, a thousand follow. O how good, how seasonable, how necessary a conflict is it, prin­cipiis obstare, by all good means, by Faith, by Prayer, by Fasting, by Self-denial, by Patience, and taking up our Cross; to withstand evil motions in the beinning! they are then but weak and in our power, if we give them a way, they'l prove head-strong, and too mighty for us to master them.

Obser. 2. Marriage doth not alwayes priviledge married persons from Adultery: here are three Adulteries committed by married persons.

Obser. 3. We ought not only to take heed lest we our selves commit sin, but lest we occasion others to commit sin also. What can be more grievous, not only to com­mit sin our selves, but also to cause others to sin? Every man hath burden enough of his own sin, and hath little need to load himself with other mens sins. Is it not e­nough that our Lord teacheth us to pray, forgive us our trespasses, but that we should draw upon our selves a necessity of praying, Lord forgive us the sins and trespasses of other men whom we have provoked and occasioned to sin.

Mysticé. He, who marrieth her who is put away, commits Adultery: There is a Wife that is worthily put away, even the evil thoughts (thus ye read the thoughts com­pared to Eve, 2 Cor. 11.) These thoughts are to be divorced and put away; the thought of foolishness is sin, Prov. 24.9. vain thoughts, Jer. 4.14. prophane thoughts, as if the most Righteous God were with us, and of the same mind with us, as well in the sin, as in the righteousness, as well in evil doing, as in well doing (an arrant ranting principle) the Lord reproves and divorceth such a Wife, Psal. 50.18, 21. when thou sawest a thief, &c. and thou thoughtest that I was such a one as thy self, of one mind with thee in thy thievery, in thine adultery, in thine evil speaking, in thine ob­loquy [Page 106] and slander, but I will reprove thee; and the Lord be pleased to reprove all such thoughts, and enable us to put them away; as the wise man gives us counsel, Ecclus. 25.26. cut her off, &c. when she is put away, she must not be married again: he that marries such a one, that is so put away commits Adultery.

Mysticé. What a good husband the Lord our God is unto his Spouse, the Church! He warrants her to call him her husband, Hos. 2.16. He will make a Covenant for her with the Creatures, v. 16. yea, a covenant of marriage with himself, v. 19. and he hates putting away.

Axiom. 4. Our Lord Jesus saith this, I say unto you, whosoever shall put away his wife, saving for the cause of fornication, &c. and he that marrieth her committeth adultery.

These words are a Divine Testimony, wherein we may take notice of that main motive, whereby our Lord diswades from divorce, lest it might be an occasion of sin.

See one main reason of Christ's appearing in the flesh; to set all right again, to re­duce all things to their primitive and first institution; thus he tells us, that it behoves us to fulfil all righteousness, Mat. 3.15. He speaks of John and himself as in the flesh; but it's most true of the second Elias and himself, that they shall restore all things: So he saith, from the beginning it was not so, but now in the end it must be so, as it was in the beginning: When we have departed from the unison, what a jarring, what a dis­harmony there is, and no full concord, 'till we come to the eighth! therefore the eighth day is the Diapason, wherein—respondent ultima primis, as it was in the be­ginning is now and ever shall be.

Axiom. 5. It hath been said indeed, if a man shall put away his Wife, &c. but I say unto you, &c.

Doubt 1. Did our Lord Jesus Christ then come to destroy the Law? surely no, he came not to destroy the Law but to fulfil it, as he himself speaks.

Dovbt 2. But what then shall we say to permission? did our Lord come to destroy that?

Permittere est concedere, sinere; to permit is to grant, or suffer a thing to be; for the vertue of a Law consists in these three acts, to command, forbid and permit, or suffer to be done; Ipsam Legum indulgentiam significat (saith the Lawyer) it signifieth the indulgence and favour of the Laws; and therefore it implies, that the thing permitted is unlawful, according to that, permitti dicitur illud, quod & illicitum est, ut magis illicitum vitetur; that which is unlawful is permitted, that that which is more unlawful may be avoided: whence it is, that since evil is not, nor can be perpetual, therefore the permission of evil cannot be perpetual; and so we shall understand the reason, why our Lord abolisheth divorce, except in case of fornication.

1. It is evil, and permitted, for the avoiding of greater evil. 2. It was not from the beginning, and therefore it is not said, it was said to them of old time, but only, it was said. 3. Permissum ad certum tempus censetur, exacto illo, tempore prohibitum; that which is permitted for a certain time, when that time is past it's judged to be forbidden. 4. The Lord Jesus appeared for this end, to take away this permission, the evil per­mitted, and the cause of that evil; for whereas by reason of the hard heart, Moses permitted men to put away their wives, Mat. 19.8. which in the beginning was not so, neither must it be so in the end, when Christ comes to take away the hard and stony heart, and give us an heart of flesh, according to the promises, Ezech. 36.26.

Obser. 1. Hence it appears, that Christ came not to mollifie the Law, or to abate any thing of the just requiring of it, but to teach it, and fulfil it truly and fully.

Obser. 2. Hence observe in what estate thou art O man; who ever thou art, if a Christian man, if a Disciple of Christ, know that there is more required of thee, then of those who were, or yet are under the Law.

It is a false and groundless opinion, that the Gospel is a doctrine of indulgence and favour, and abates of that righteousness which the Law commands: This proceeds meerly and soly out of self love.

True it is, that in the Gospel, the mercy of God is more revealed, and more of the truth of God is made known, also more strength and power is given, yea, grace, and truth, and peace, and remission, and pardon of sin comes by Jesus Christ, but to whom? [Page 107] surely to the penitent, to the believers, to the converts, to the willing, and to the obedient ones.

Here is a difference between the Law and the Gospel.

Mysticé. Take notice, how Grace, through the Gospel superabounds. Moses per­mitted men to put away their Wives; the Lord Jesus hates putting away, Mal. 2. yea, he commands Hosea to marry an harlot that was put away, Hos. 1. and what is Hosea but the Saviour, who invites the harlot that hath been put away, Jer. 3.

Thamar, incestuous Thamar, and Bathshebah the adulteress are both in our Lord's Genealogy, Mat. 1. that it may appear, that there is no sin no foul, but the true Ho­sea, the Saviour, comes to take it away, and purge us from it.

Repreh. Those who abuse the Grace of the Gospel, and the lenity of the Lord Je­sus Christ: It is true, he hates putting away, yet he hath rejected first Aholah, then Aholibah, Ezec. 23.

And our Lord Jesus threatens the Jews, that the Kingdom of God shall be taken from them, and that their house shalt be left unto them desolate. It is true, the Lord hates putting away, but he more hates idolatry, ingratitude, disobedience, obstinacy and rebellion, these may provoke him to do the thing that he hates, even to do his work, his strange work, Esay 28. O think sadly of this, who ever thou art, who goest on still in thy sin.

Repreh. 2. Who reject and divorce the true Spouse of Christ by reason of some blemish, some uncleanness: This was the Jews hardness of heart, Deut. 24.1. as the Lord interprets it, Mat. 19.

Repreh. 3. But much more are they to blame, who reject and divorce the true Church of Christ, and esteem her an adulteress and an harlot, and that because of her purity and cleanness: what else do they who condemn such for erronious and here­tical, who hope and endeavour to purifie themselves, as Christ their husband is pure? 1 John 3.3.

There is a story in Heliodore of a black woman who brought forth a fair white Child; many thereupon condemned her for an harlot, and would have her to be put to death; but equal Judges making enquiry into the business, found that the picture of Andromeda, a fair white picture hung in the chamber where she lay; whereupon, because phantasia habet opus reale, the fancy produceth real effects; they judged, that the woman, by her fancy in her conception, had wrought like impres­sion of colours, and proportion in her child, and thereupon acquitted the woman. And truly a man would think, that equal Judges, such especially as pretend to pu­rity and holiness, if they shall consider, that Christ is the pure and spotless mirrour, the brightness of God's glory, and the express image of his person; and that he is the ex­ample and pattern set before us for our imitation; if they consider this, they should not censure those to be erronious and heretical, who behold as in a glass the glory of the Lord with his open face, and are translated into that image from glory to glory. Sure­ly if Christ be formed in them, they are not harlots and adulteresses, they are not erronious, who bring him forth to life in them, the more pure they are, the more they answer to their pattern, and the more they are to his honour when they abide in him, and walk as he walked, 1 John 2.6.

Consolation, to the true Spouse of Christ; He hates putting away, Mal.

But alas! the Lord requires a fair, a beautiful, a spotless Bride, a Wife like himself, pure as he is pure, but I am impure and polluted. When we look upon our pattern, 2 Cor. 3. and behold the Lord Jesus Christ, and then reflect upon our selves, we seem deformed, Cant. 1.6. I am black because the Sun hath looked upon me; and Psal. I am as a beast before thee. Moses complains, Exod. 4.10. I am not eloquent, not a man of words since yesterday, nor since the third day; he explains himself, since thou hast spoken to me: Job 42.5, 6. Now mine eyes see thee: wherefore I abhor my self in dust and ashes. But truly in this estate the Spouse is most fit for Christ, when the soul knows and acknowledgeth with sorrow her own indignity and unworthiness, then is she thought worthy of God. Then was the Leper to be pronounced clean by the Priest, when he was spread all over with the Leprosie, Levit. 13. 1 John 1. If we confess [Page 108] our sins, he is faithful and just to forgive us our sins, and to cleanse us from all our un­righteousness, 2 Cor. 12.7,—10. When I am weak, then I am strong. The Lord speaks to the Church, Ezec. 16.6. He minds her of her impurity; When she was in her blood and naked, and bare, then was the time of love.

But can the Lord love me, who am so deformed, so unclean, so unlovely? Can the fairest of ten thousand love the Blackamore? Such indeed the Church, and every soul is before conversion unto God. Are not ye as the Ethiopians unto me, O ye Children of Israel? Amos 9. This blackness in the Church, is either in regard of sin, whose con­trary is the whiteness, and beauty of holiness: or 2. in regard of punishment of sin, Job 30.30. or 3. in regard of sorrow for sin, as a black garment is a sign of mourn­ing.

Is it said in vain, that Moses married the Ethiopian woman, a Blackamore? Moses was for a testimony of those things that were to be spoken afterwards, Heb. 3.5. He was a notable type of Christ who married the Blackamore, Eph. 5.25, 26, 27.

But Moses was faithful, only as a servant for a testimony, &c. Heb. 3.5. But Christ, as a Son over his own house, v. 6. The Lord saith of Solomon, He shall be my Son; and So­lomon married the daughter of Pharaoh: Christ, the Son purifieth his Church, Eph. 5.

Exhort. Husbands love your wives, even as Christ loved his Church. It is the Apo­stle's Exhortation, Ephes. 5.24. as the Church is subject to Christ, so let the Wives. The Church owns Christ for her head, doth his will, obeys him, takes heed of of­fending him, such ought the wives to be to their own husbands. Christ bears, or bears with the sins of his Church, hath compassion on it, nourisheth it, comforts it, instructs it, he hates putting away, yea, he recalls and renews his love toward penitent and converting souls; even such ought husbands to be unto their wives.

Exhort. Let us all be chast, and faithful to our true and faithful husband, the Lord Jesus Christ.

NOTES AND OBSERVATIONS UPON MATTHEW V. 33, 34, 35, 36.

[...].

[...]

[...]

[...].

Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thy self, but shalt perform unto the Lord thine oaths.

But I say unto you, Swear not at all, neither by heaven, for it is God's throne.

Nor by the earth, for it is his foot-stool: neither by Jerusalem, for it is the City of the Great King.

Neither shalt thou swear by thy head, because thou canst not make one hair white or black.

THese words contain the third instance of our Lord, out of the Law, which was spoken to them of old time.

Herein from verse 33, to the 37, we have our Lords in­stance out of the Law, and his Exposition added thereunto.

In the former we have a command, 1. Negative; 2. Affir­mative.

1. Negative, [...], Thou shalt not forswear.

2. Affirmative, [...], but shal [...] perform to the Lord thy oaths.

Wherein we have these Divine Axioms.

1. Thou shalt not forswear thy self.

2. Thou shalt perform to the Lord thine oath.

3. From the diversity. Thou shalt not—But

4. This was said to them of old time.

5. Again, this was said to them, &c.

1. Thou shalt not forswear thy self.

Before we can know what it is to forswear, we must know what it is to swear. Generally, as common to all people, and all kind of oaths; to swear, is, Religiosa [Page 110] affirmatio, a Religious affirmation; so that affirming here is as largely taken, as asse­veration may be; so that it comprehends negation, or denial also of what is false. It's a Religious affirmation, so that religious involves an obligation or binding him that swears unto God, as an avenger of false oaths.

This is swearing, according to the common apprehension of all men who have any knowledge of God: And it is enough to premise as positive, that we may the better understand what it is to forswear; I shall more particularly speak of swearing in the next point.

What is it then to forswear?

We borrow the word of our neighbours, the Low Dutch, Versuearen, where Ver an­swers to for, and per, in perjurium & pejero, which is, malè juro, and answers to [...] in the Greek, which signifieth depravation and perversion of any thing.

To forswear then, is to swear falsly, or rashly, or wickedly, by the Name of the Lord: The word is [...], for whereas [...], an oath, is from [...] coerceo, [...]. He who swears, restrains himself within bounds of truth; He who forswears transgresseth, and passeth over those bounds, [...] supra, vel super, vel contra sign. 'Tis doubted whence this speech is taken, out of the Deca­logue, or out of some other Laws elsewhere repeated; some conceive it taken out of Levit. 19.12. where there is express mention of swearing, and prohibition of swearing falsly, by the name of the Lord, which is all one with forswearing in the Text; yet I doubt not to affirm, that this Precept is contain'd in the Decalogue, both in Exod. 20. and Deut. 5. in the third Commandment.

For though some conceive, that by taking the Name of God in vain, is meant only the swearing by God's name, without necessity, without just cause, vainly; so the LXX [...], which St. Cyprian turns in vain, vainly. Aquila [...], rashly; yet indeed the word [...] which we render in vain in the third Commandment; the very same word [...] our Translators render by the word false in the ninth Com­mandment, Deut. 5.20. with Exod. 20.16. is [...] false; and Hos. 10.4. swearing falsly, [...]: So that what we commonly understand, by taking God's name in vain, a light, rash, and unadvised kind of swearing, it is much otherwise, and the significa­tion of [...], which we render in vain, is to be enlarged to falshood, and lying, and so to false swearing, or forswearing; yea, the Greek Interpreters very often render [...] which we turn vain, by [...], false, or lying. There shall be no more any vain vision [...], Ezec. 12.24. LXX. [...], a lying vision. The like we have, chap. 13.6, 7, 8, 9. Hos. 12.9. Howbeit, he who swears what is indeed false, he is not presently said to be a perjured person, or to forswear himself, unless he swear know­ingly what is false, with a purpose to deceive, as he is not said to lie, who speaks ig­norantly what is false and untrue, unless he know the thing, which he speaks, to be false and untrue, yet speaks what is contrary to the thing, and to his own mind; for whereas truth is either in the things themselves, as in their foundation and ground, or else in the understanding, as in their subject, or in the speech, as in the sign and expression of it; surely truth and falshood, in regard of converse with men, is more properly in the mind and understanding, than in the things themselves, and speech of them; so that if the mind and understanding be deceived, and thereby the mans speech, the interpreter of his mind and thoughts, declare what is false, accord­ing to the errour of his mind, yet cannot he be said to be a liar, because he thinks what he speaks, nor can he be said to be a perjured or forsworn person although he swear what is false, he swears according to his deceiv'd mind.

But when the mind and understanding is rightly informed, yet the man speaking, or swearing, misinterpets his own mind to deceive another, such an one is a liar, and a perjured person.

Reason. 1. As true swearing by the Name of God, is to the honour of God, which is the God of truth, and knows the secrets of our hearts; so to forswear is to God's dishonour, where knowledge of secrets is taken from him, and power to punish, Lev. 19.12.

2. It's contrary to the profession of God's people, for whereas every Nation walks [Page 111] in the Name of its God, Mich. 4.5. and whatever the people of God do, or say, it ought to be said, and done in the name of our God; to forswear, is contrary to the Name of our God, who is the God of truth.

3. Forswearing is contrary to the Image of God, wherein the man was made, namely in Righteousness and holiness of truth; now forswearing is directly opposite unto truth.

Obser. 1. Our Lord supposeth, and the Law here implies, That a man may swear, provided, that he sware truly, but this will require a larger discourse, and that pro­per to our Lord's Exposition of this Commandment.

Obser. 2. The Lord requires, that we swear not vainly nor falsly.

Obser. 3. The Lord requires that his people be true men, it is the title that the Sons of Jacob give to themselves, Gen. We are true men: See Notes on Esay 65.16.

Obser. 4. Take notice from hence, what kind of swearing is forbidden in the Old Testament; surely the vain and false swearing, Lev. 19.12. Jer. 7.9. of that swear­ing, the Prophet Hosea is to be understood to complain, Hos. 4.2. by swearing and lying; they are coupled together. Every one that sweareth shall be cut off, Zach. 5.3. What kind of swearing is that? it follows in the next verse, It shall enter into the house of him that sweareth falsly by my Name, v. 4. of this kind of swearers, speaks Malach 3.5. false swearers; for surely the merciful God graciously connived for a season at the Jews swearing, so they sware not falsly by his name: And therefore it is not said, Thou shalt not swear, but thou shalt not forswear, that is, swear falsly or vainly by the Name of God, and that was a permission for the time, and the reason was, they lived among the Nations; and therefore, whereas all people walked every one in the Name of his God, Mich. 4.3. The Lord condescended to be accounted as a Topical God, for a time, lest this people being mingled among the Nations should learn their works, and swear by other Gods. See the truth of this, Jer. 12.14, 15, 16. Thus saith the Lord, against all mine evil neighbours, &c. it shall come to pass, if they shall diligently learn all the ways of my people to swear by my Name, the Lord liveth, as they have taught my people to swear by Baal, then they shall be built up in the midst of my people. We live mixt one among another, and every one endeavours to assimi­late another, and render him like unto himself. O that every one so far as he hath attained, would endeavour to render another like to God.

Obser. Hence it appears, that they who themselves are great enemies to swearing, cursing, blaspheming, may yet themselves be perjured and forsworn men; whose name do they bear? do they bear the name of the God of truth, righteousness, judgment? in whose name do they walk, Mich. 4.5. surely according to the name they bear, and that name wherein they walk, such they are unto God, let them pre­tend otherwise what they will, Jer. 5.2. 2 Tim. 3.1, 2. if a man walk in pride, Le­viathan is his God, if in covetousness, Mammon is his God.

He professeth you will say the true God; Ad populum phaleras, in what God doth he live? in whose name doth he walk? if he have any other than the God of Israel for his God, he swears falsly, Jer. 5.2.

Mysticé. Surely there is a secret kind of perjury, or close way of false swearing, and forswearing. What do we commonly understand by taking God's name in vain, but vain and false swearing? what else do they who pretend to bear the name of the only true God, yet really and truly bear the names of false Gods, and so swear vain­ly and falsly?

Zeph. 1.5. The Prophet complains of those who worship and swear [...] to the Lord, yet swear, [...], they bear the name of the Lord in an outward profession, mean time they are in Malcham, they lead their life according to the course of this world, according to the Prince of the power of the air, the spirit, that now worketh in the children of disobedience, Eph. 2.2. Malcham signifieth their King, their Prince that rules in them: Some say it was Saturn, others the Sun, others a Constellation, as Acts 7.42. God gave them up to worship the host of Heaven; indeed, however they were called by many names, yet Molech, Malcham, Milcham all was one, and the same with Baal. So the Phaenicians (from whom the Jews received that Idol) called their God [Page 112] Beel Semen, that is, [...], the Lord of Heaven; even that Lord in every wicked man which rules and governs the old false heavens, even that inward and private mover which secretly inclines every evil man, though in outward profession, he swears to the Lord. St. Jude calls them wandring Stars or Planets which have a common motion with the whole Heavens in a proper motion of their own, they are moved as all men are, and observe common outward forms of Godliness, going to Church, receiving the Sacrament, Ezech. 33.31. mean time, they have their pro­per and secret motion.

Obser. Pretence of God's name while we walk not in the name of our God, but in the name of other Gods, is a continued perjury and forswearing of our selves; for what else is perjury, but the assuming and taking of God's name falsly or vainly, so that there is no effect of it in our life. God's name is holy, when we are not holy, as he is holy, yet pretend to be the people of God, and bear his name, what do we else but take his name in vain? [...].

Obser. As to swear falsly, lightly and vainly, is to take or bear the holy name of the Lord our God in vain; so to swear, as we ought, is to bear the holy name of the Lord our God worthily, as beseems the people of God; and what is the name of our God? and what is it to bear his name?

1. What is his Name? That this is an hard Question, the Prophet Agur implies, Prov. 30.1.—4. And indeed none other but the Lord himself can resolve, what is his essential name; his being and proper vertue, which consists in righteousness and mercy, and in his marvellous works in Heaven and Earth, Deut. 28.58. He himself is his name, and his name is himself, when Moses enquires after God's name, the Lord tells him [...] I will be what I will be; Implying a more full Declaration of himself in these last dayes, when his only begotten Son should declare him, and bring Israel out of Egypt the second time, Micha. 7.15, 19. Zach. 10.10.

To take this name is [...] which also signifieth to bear it; and therefore it answers to [...], to take, as also [...], to bear: Such is [...]. These words are of sacred use, and being applied to spiritual things, they signifie such a bearing, as a vessel bears, Acts 9.15. As a Table bears a Picture, pourtrayed in it, or as a man bears, or wears a Garment. And all these wayes the people of God may be said to bear his Name, or Nature, or Image: So Rom. 13.12. Ephes. 4.22. As a table of the Soul bears the Image of God pourtrayed in it: So the man is God's vessel, and bears the Lord's name, 1 Cor. 6. portate Deum in Corpore vestro.

O how pure, how holy should these vessels be, who bear the heavenly man, the divine image, the name, the nature of God himself! It is the Apostles Exhortation, Esay 52.11. Be clean ye that bear the vessels of the Lord; if they who bear the holy vessels of the Lord must be clean and holy, surely the vessels themselves must be such, Rom. 15.16. 1 Thess. 4.4. Esay 66.20. 1 Cor. 6.19.

Dehort. Forswear not thy self, it's dishonourable to the great God.

But an argument ab utili, or inutili, or à damnoso, from profit or disprofit, and dam­mage or loss, it's of all other most prevalent with most men. The Prophet Zachary sees a flying roll, and gives us the length and breadth of it, &c. Zach. 5.1.—4.

Though we take little notice of our sins, as customary swearers and hypocrites who bear God's name in vain, &c. See Notes on the place Obs. 1.

Obj. But we have long time continued in these sins, yet the flying roll hath not come to us, &c. though happily the flying roll come not at thee, &c. The Prophet threatens a dismal effect, v. 4. It shall enter into the house of the thief, and him that swears falsly by God's name. Two City sins which go together, and I fear are too rife among us; going beyond our Brother in bargaining, which is no other, no better than thievery, and then covering, it with a pretence of Godliness. This flying rool shall enter into the thief's and false swearer's house, &c. This no doubt is the ground of many a man's failing, &c. yea, this is the ground of the loss of Kingdoms, Ecclus. 10.8. Idolatry, Tyranny, Pride, fleshly Lusts, Perjury and false Swearing; so Theft and Perjury: See Notes on Zach. 5.1.—4.

Thou shalt perform unto the Lord thine oaths.

Hitherto we have heard, what it is to swear only generally, and as it may be suf­ficient to discover, what it is to forswear.

Come we now to a more particular handling of an oath; Thou shalt perform to the Lord thine oaths: Some conceive that these words are the additionary gloss of the Scribes and Pharisees, as when any duty is required of us, presently it's held to be an errour, and laid to some Sect or other: But it's clear these words are the same, or parallel to Numb. 30.2. If a man vow a vow unto the Lord, or swear an oath to bind his soul with a bond, he shall not break his word, but shall do according to all that proceedeth out of his mouth.

We may describe an oath to be an Asseveration, &c. See Notes on Esay 65.16.

To vow, is, Deo aliquid sanctè promittere, Religiously to promise some thing unto God, to perform: As for the oaths which the Lord commands us to perform unto God, it's commonly conceived, that hereby are meant only promissory oaths; but if we con­sider the circumstance of the words before and after this Text, we shall find that of­fertory oaths are here also to be understood; for whereas the former words prohibit perjury or forswearing a mans self, that may be done as well, when we swear that a thing is or hath been, when neither is true, as when we promise and deceive.

2. And that an assertory oath is here also to be understood, it appears by v. 37. where our Lord commands, that our yea, be yea, and our nay, nay, that is, when we affirm or deny a thing to be, as well as when we promise.

Reason. Why we ought to perform unto the Lord our oaths: See Notes on Psal. 76.11.

Doubt. 1. I have sworn, &c. See Notes on Zach. 5.1-4.

Doubt. 2. It's possible a good man may swear an oath, or vow a vow which after­wards he may understand to be unlawful to perform, &c. See Notes on Psal. 76.11.

1. An oath is a debt, which we are bound to perform, Numb. 30.2. Psal. 56.12. Prov. 7.14. Act. 18.18. and 20, 22.

2. An oath, though taken to our neighbour, is a debt to God; so Laban under­stood it, and Jacob also, Gen. 31.44. so Jonathan and David, 1 Sam. 20.12-17.42. 2 Sam. 9.3. and 21.7.

3. Performance of an oath is payment of our debt. A man is then said to perform his oaths, when he does not only that which he hath sworn to God to do, but also when de does what he hath promised to his neighbour, for in taking an oath to do, or not to do this or that, the principal regard is to be had of God, and the tye of our souls to him.

4. He who performs not his oaths, goes about to defraud, and rob God himself of what is his. And will a man rob God? Mal.

Repreh. 1. Who swear what they cannot perform.

Repreh. 2. Those who would have the Lord perform his Promise, his Oath, his Covenant unto them, and challenge him by his two immutable things, his Promise and his Oath; mean time, they little care to perform the Promise, Oath and Cove­nant that they have made unto their God: They will have God surely bound to them, but they will be loose themselves.

Repreh. 3. Who perform not unto the Lord their oaths.

This is common to all who have made the vow in Baptism, who live dissolutely and loosly, as if they had no obligation, no tye at all upon their souls, or if they have, encourage one another to break them, Psal. 2. like him that had the Legion.

Exhort. To perform unto the Lord our Oaths and Vows, &c. See Notes on Esay 65.16.

It was said to them of old time.

He saith not only, it was said, as v. 33. for that was an enforcing of the speech of Moses, or at the best a permission, but as I have shewn, both the Law and ratification was said to them of old time, being taken out of the Decalogue, or out of other wri­tings of Moses.

Obser. 1. Truth hath been of old time, Grandaevus Alethes; God himself is truth, and the God of truth. What Democritus said, that truth was in a pit, but it was a wise mans [Page 114] part to pluck it out: We may say it is so still, but Christ the wisdom plucks it out.

Obser. 2. Confirmation of truth by Oaths hath been of old time.

Abraham and Isaac sware.

Obser. 3. There hath been violation of truth, and breach of oaths of old time: The Devil was a liar from the beginning: And Cain his first born was before the sim­ple and innocent Abel.

Obser. 4. So that Antiquity is not alwayes of its self a good Argument to prove any particular tenent of Religion, for howsoever the good Seed were first sown in in the Lord's field, and afterward the tares. And God made man upright, before he fell, and found out many inventions, yet certain particular truths there are, which were not known from the beginning, as that the Gentiles should be fellow-heirs, and of the same body, and partakers of his Promise in Christ by the Gospel: This saith St. Paul was not made known in former ages to the Sons of men, Eph. 3.5, 6.

Obser. 5. It appears, that even of old time, there hath been a proneness in men to forswear themselves, otherwise what need had there been of a prohibition from old time?

1. Swear not at all; [...], totaliter, totally, upon the whole matter.

But doth our Lord then prohibit swearing universally? surely he doth not; but here timely we must distinguish between 1. swearing; and 2. the forms of swearing, [...], omninò not at all, some say is not here referred to swearing, but only to the forms and wayes of swearing, which follow in the Text, which indeed are nothing else, but several and particular explications, of what the Lord Jesus had before expressed in [...], as if he should have said, swear not at all, and then adds his [...], or ex­plication, neither by heaven, &c. Howbeit, I doubt not but by our Lord's speech here, all voluntary oaths, and such as men too often use in their conversation or communication with others, without that just reason of necessity, they are all here excluded and forbidden by our Lord: But I fear this decision will not satisfie all, for there are many who urge this prohibition as universal, and understand [...], joyn'd to swearing; I say unto you, swear not at all, it's a Law of the Messiahs King­dome.

This very Scripture hath occasioned a great breach among us, insomuch, as many there are who will not take an oath, being forbidden (as they understand by the Law of the only Law-giver) and if he forbid, who shall countermand? Yea, and they further urge the Authority of St. James 5.12. Above all things my brethren swear not, &c. though there also be added the same invented forms of swearing, neither by heaven nor by earth, &c.

That we may the better satisfie this doubt, let us enquire, whether in any case, or at any time, it be lawful to swear, and if so, by what Law?

No doubt, according to the Moral Law, it is lawful to swear, and a part it is of the Moral Law, viz. A Religious invocation, and calling the God of Truth to wit­ness and confirm the truth, Deut. 6.13. and 10.20. Jer. 4.2. Heb. 6.16. That God the searcher of hearts have Glory from the discovery of hidden truth and falshood, and bring to light the hidden things of darkness: Now since swearing, and calling God to witness is a part of the Moral Law, which is yet in force; and our Lord saith, that not one jot or tittle shall pass from the Law till all be fulfilled; yea, since the same Glory is due still to God, it remains, that the same duty is still required of man.

2. Yea, were it altogether unlawful for us, under the Gospel to swear, the Lord himself would not swear, nor would his holy Angels, nor Saints, and that in the New Testament; all which notwithstanding is true, for we read the Lord himself

1. To swear to Abraham, Gen. 22.16. and 26.24. Deut. 7.12.29.4. Jer. 11.5. Ezech. 18.3. as I live, &c.

2. And thus the holy Angels swear, Dan. 12.7. Rev. 10.5, 6.

3. The Saints of God we find swearing, Jonathan and David, St. Paul often, 2 Cor. 1.23. and 11.31. Phil. 1.8. 1 Thess. 2.5, 10.

4. Yea, thus Christ himself, the giver of this new Law, he swears, Amen, Amen; [Page 115] which that it is a form of an oath, I have made elsewhere to appear.

Obser. 6. Since we are called to prove, and an oath for confirmation is unto men, an end of all strife, Heb. 6.16. surely in this case, not to swear, it's a failing of our calling, and contrary to love and peace.

By all which, both by law and practice it appears, that to swear is lawful, and since the same good end of swearing yet remains; confirmation of Truth, and preservation of Justice, to the glory of God; surely the duty it self must remain.

3. Besides, if it were simply unlawful to swear, it would also be unlawful to cause others to swear, as Abraham caused his Servant, Gen. 24.9. And St. Paul the Thessa­lonians, 1 Thess. 5.27. I adjure you by the Lord, that this Epistle be read to all the Bre­thren, the Saints.

4. Even they themselves who deny it to be lawful for Christians in any case to swear, even they will call God to witness, appeal unto him, that what they say is true, as when in doubtful cases, for a surety men say, God knows: Now whosoever doth this, he yields to that wherein the essence and nature of an oath consists.

As for words and gestures, from which they abstain, as lifting up the hand, or lay­ing it upon the Book, however they may be serviceable to affect the mind with so serious a business, yet indeed they are but circumstances, and concern not the nature of an oath.

5. The Lord supposeth, and by his Prophet forells, that in the times of the Go­spel, the Christian people should swear, Esay 65.16. He that sweareth in the earth, shall swear by the God, Amen. The Lord Jesus therefore would not so contradict the Prophet, as wholly to forbid men to swear, when the good of men, and the glory of God requires it. The Lord knowing that his people were to be dispersed in all the world, under manifold Principalities, when every Ruler, in lieu of his Protection, requiring Security, Faith and Allegiance, and the greatest ground of security being an Oath. Surely the Lord would not in this case leave his people without counsel, in such a common case what they ought to do.

By that which hath been said, it appears, that to swear is a duty; but if we shall understand of what kind and degree the duty is, I hope it will satisfie the doubt. Surely all duties of the Moral Law are not of one and the same size.

There are two kinds of duties of the Moral Law, one simply, and in its own na­ture good and necessary, as to love, &c. See Notes on Esay 65.16.

But if in any case we may swear, why doth the Lord charge us, saying, swear not at all.

The Lord, who is the wisdom it self, well knew how frequent swearing and for­swearing was among the people, and how true it is, qui facilè jurat, facilè pejerat, he who easily swears, easily forswears himself: That therefore the Lord might restrain us from that heinous sin of perjury, he forbids, that which leads us, or endangers us so to do. As the Lord having given strict charge to Adam, that he should not eat of the forbidden fruit, he gives charge to Eve, that she should not touch it, as we charge our children, not to come near a well; and so the wise man chargeth his children, Prov. 4.14, 15. Enter not into the path of the wicked, go not in the way of evil men, avoid it, pass not by it, turn from it, and pass away; thus we read, Numb. 6.1.—4. See the Essay.

But our Lord in these words prohibits all voluntary oaths, such as men take, with­out the just reason of necessity.

Obser. 1. This Age wherein we live is a most perfidious age, &c. See Notes on Esay 65.16.

Hence learn with what reverence and awe we ought to take an oath; some have conceived, that our Lord in the third Commandment forbids only the swearing by false Gods: Others, that we should not use the sacred Name of God vainly, and up­on frivolous occasions; both say truly, but not all that is true, because the bearing of God's name truly, is of a larger and greater extent, as I have and shall shew more in the opening of v. 31.

Mean time this age is much to blame in both these respects; 1. For swearing by false Gods; 2. For swearing vainly, by the true God.

[Page 116]1. Swearing by false Gods, there is scarce any publick School in this Land, yea, happily very few private Schools wherein such Authors are not read, which teach false Gods, their worship and swearing by them. Tertullian in his dayes, blamed some who were wont to swear Mehercule, Medius fidius, and the like Mecastor, &c. But some Authors here are taught in publick Schools, which teach all these and more.

What is wont to be said, That the purity of the Latin and Greek Tongues is de­livered in those Authors, I deny it not, yet withall, I affirm, that the purity of the Latin and Greek Tongues may be learned out of Christian Authors, as well as out of them, and without any scandal, or danger of learning to swear by false Gods.

It's a business which I could wish were taken notice of, and had in serious consi­deration by those in Authority; for howsoever, there are good Laws Enacted against swearing, yet there is none, against instilling of oaths by false Gods into the hearts of Children. And if the Lord forbad swearing by Malcham, Baal, and other false Gods, because they were false Gods, doth not this prohibition reach also unto the swear­ing by Jupiter, Hercules, Pollux, Castor, &c.

Surely the Jews returning out of the Babilonian Captivity, and enquiring into the cause of it, and finding it to be their worship, and swearing by false Gods. They a-abolished the name of Baal out of the Scriptures, in proper names named after him, and turned Baal into Bosheth, as that which was Ishbaal they turned to Ishbosheth, Me­phibaal to Mephibosheth, &c. and can we think that our God is less jealous of his ho­nour now than in former ages? yea, doth he not expect more purity of worship, where he hath vouchsafed a greater measure of his truth? besides, the danger of teaching these is far greater, than any accidental swearing by false Gods; semper so­let, magis nocere malum, ac diutius haerere, quod irrepserit, quam quod inciderit, which is the same which we have in our Common Law, an inconvenience is far worse than a mischief: And such is that great inconvenience of children, drinking in by times the names, natures and wayes of worship expresly forbidden, Deut. 12.30.

But I say unto you, swear not at all, &c.

Here follows our Lord's Exposition of the third Commandment, wherein we have

1. The Exposition; 2. the ratification of that Exposition, I say unto you.

The Exposition it self 1. Negative, Swear not at all, neither by heaven, &c. 2. Af­firmative, Let your communication be yea, yea, &c.

The Negative Exposition is either, 1. more general, swear not; 2. more special, neither by heaven.

The general Exposition, Swear not at all.

I enquired before, in what Latitude this prohibition is to be understood, and I found and shewed that the meaning is not universal, as to forbid swearing, which I proved by many reasons, but only to forbid certain manners and wayes of swearing, whereof we have four in the words following, and others, Mat. 23.

The Scripture never forbids swearing by the name of God, provided, that it be reverently, truly, judiciously, righteously, in case of necessity, that the honour of God requires it, and the love of our Neighbour. In this case, and thus circumstan­tiated, the holy word of God no where forbids the people of God to swear by his Name: But oftentimes the Scripture requires that the people of God do swear by his Name, (as I have shewn) and commends those that do so, Psal. 63.11.

That we may the better understand this, we must know, that the Pharisees, that they might not seem to neglect the Commandment of God, by taking his Name in vain, and so break the third Commandment; they found out certain modes and wayes of swearing, which might be taking with the people, yet thereby they might seem not to break the Commandment of God. Of these forms and wayes of swear­ing, our Lord recites and names four, and adds to every one a particular and respe­ctive prohibition, that we should not so swear, and a reason, why we should not so swear, vers. 34, 35, 36.

2. Having removed these particular forms and wayes of swearing found out by the Pharisees, he supplyeth and layeth down the true Christian way, and manner of com­munication, [Page 117] and gives reason for it; Let your communication, &c.

Concerning these wayes of swearing, two things must generally be premised;

1. That though the name of God be not used, but some Creature, yet such a Crea­ture, as he, who swears, should not despise, but esteem highly of, as here of heaven and earth.

2. Though God be not expresly named in those oaths, and forms of swearing, yet he who swears by naming these Creatures, he implies some reverence and respect to the God of truth; so that he tacitly wisheth some curse, or wrath, or vengeance from God upon himself, in case he swear falsly, or went about to deceive.

These necessarily premised, come we to the Divine Truths considerable in these words.

  • 1. Our Lord saith, swear not by heaven, because it is the throne of God.
  • 2. Swear not by the earth, because it is God's footstool.
  • 3. Swear not by Jerusalem, because it is the City of the great King.
  • 4. Swear not by thy head, because thou canst not make one hair white or black.
  • 5. Let your speech be yea, yea, nay, nay.
  • 6. What is more than those, is of the evil one.

But why doth the Lord make special mention of these Creatures, heaven and earth, and Jerusalem, and the man's head?

Reason may be given from the ill custome, grown among them of swearing by these Creatures; and therefore our Lord opposeth his New Law to these old customary oaths.

Other Reason also may be given from this consideration; the Lord Jesus hereby shews, That although they who swear by these Creatures, would seem not to swear by God, because they name him not, yet when they swear by Heaven, Earth, Jeru­salem, and their head, they swear by those things whereunto the great God is nearly related, and wherein he himself is in a more special manner; as either 1. [...], Na­turally, according to his Omnipresence; or 2. [...], according to Ceremonial Institu­tion; or 3. Spiritually, according to his gracious presence and residence.

Our Lord therefore forbids to swear by Heaven and Earth. He is in them Natu­rally, He fills heaven and earth, Jer. 23. Heaven is my throne, and the earth is my foot­stool, Esay 66. He forbids to swear by Jerusalem, and consequently by all things ap­pertaining thereunto; as the Temple, the Altar, the holy Vessels, because God in a more special manner was Sacramentally present there. 3. He forbids to swear by ones Head, implying the person of his Disciple, or Christian with whom he is graci­ously present: The head of every man is Christ.

One common Reason, why men are inclined to these oaths, to swear by any of these Creatures before named, or use any like forms of swearing, may be this; there is in all people, though too many smother it, an impression of a Deity and God-head in their minds; so that at the serious naming of God, some awe or fear, is, as it were, dart­ed into their minds.

Now because men generally would avoid fear, grief, or any such straitning affe­ction, they found out some wayes of making oath without the express naming of God, by names known among them.

Other Reason also may be given, in regard of those who swear deceitfully, or for some unwarrantable end, use some voluntary oath, they conceive, if they name not God, though they swear falsly, yet they offend not.

Obser. 1. We ought not to swear by any Creature: Swearing is a part of Divine Worship, and therefore not to be given to any Creature.

Repreh. Who use voluntary oaths to deceive others, and think they do not amiss, while they use not the name of God. This was the fraud of the Jews living in Rome, and elsewhere in the Roman Empire; they were noted for it, that if they used prote­stations and vows, and such words, and wayes of swearing, as are expressed in the Text, they were suspected that they intended to deceive; whence the Epigrammatist, ‘—Jura, Verpe, per Anchiolum.’

It was conceived and observed, that if the Jew (that Verpus, one that's circum­cised) if he swear by any thing else than by Anchiolus, he would deceive, if he sware by Anchiolus he would not deceive: And what was Anchiolus? this speech of the Epigrammatist hath been very obscure, till a learned Critick gave light to it. An­chiolus is a word which the Romans thought the Jews sware by, when they spake short and quick, these words, [...], which is, as God liveth.

Every one of these will require particular consideration of three things: As to the first,

  • 1. Heaven is God's Throne.
  • 2. The Lord saith, swear not by heaven.
  • 3. Swear not by heaven, because it is God's throne.

Heaven is God's Throne; the word we turn Throne, [...], is a Seat of Majesty and Judgment, Psal. 9.7. The Lord hath prepared his Throne for Judgment.

Some conceive, that certain things in the Creatures are ascribed to God by [...]: See Notes on Heb. 1.10.

Reason. From the end for Judgement.

Obser. 1. God hath this Throne.

Obser. 2. See what is the highest Court whither all appeal: See Notes as above.

Obser. 3. This ought to strike awe into us, our addresses are to the most high God: See Notes ibidem.

Obser. 4. What great boldness it is to sin against God, the most high!

Repreh. 1. Curiosity in them who pry into God's secrets, scrutator Majestatis.

Repreh. 2. Who judge others, when the judgment belongs alone to God.

Consol. To those, who with David say, How shall the Ark of the Lord come to me? 2 Sam. 6.9. for though he be great, yet is he gracious too: See Esay.

1. Swear not by heaven, because it is God's Throne.

What is heaven? See Notes on Heb. 1.10.

Swear not by heaven; wherein by heaven no doubt is here literally understood no other, than that glorious body, well known by that name; for if our Lord had here understood heaven, as it is taken for God himself, Dan. It had been then a downright and direct oath by God himself immediately, which our Lord intended not here, but those forms and wayes of swearing, which were in use among the Jews, were without express naming the name of God. Now that the Jews were wont to use this manner of swearing, the Antiens tell us.

Obser. 1. God hath a Throne of Majesty, Heb. 1.

Obser. 2. We are to think no low thoughts of God.

2. We ought not to swear by heaven: The words are [...], is an He­braism, for that which in Greek had been expressed [...], or [...].

Reason may be given, because heaven is a Creature, and therefore not to be sworn by, because swearing is a part of Divine worship, which therefore cannot, ought not to be alien'd from God unto the Creature.

Add hereunto the reason in the Text, Swear not by heaven, because it is the Throne of God.

But it may here be doubted, whether these reasons be sufficient, yea or no; since we read, that the Saints of God have sworn by Creatures, yea by Heaven it self, which is one of the Principal Creatures, and the Throne of God.

1. The Saints of God have sworn by Creatures, as Joseph, by the life of Pharaoh, Gen. 42.14.

2. The two Spies swear by Rahab, Josh. 2.12.—17. Our life for thine.

3. Elisha swears to Elijah thus thrice; As the Lord liveth, and thy soul liveth, 2 Kings 2.

4. And so Ʋriah swears to David, 2 Sam. 11.11. As thou livest, and thy soul liveth, I will not do this thing.

5. And the Apostle, I protest by our rejoycing, which I have in Christ Jesus our Lord, I dye daily, 1 Cor. 15.31.

6. And the Saints of God have sworn by Heaven, Deut. 4.26. and 30.19.31.28. [Page 119] I call Heaven and Earth to record against you, and 32. 1. Give ear O ye Heavens and I will speak, &c. Esay 1.2. Hear O ye heavens, and give ear O earth, for the Lord hath spoken; I have nourished and brought up children, &c. These are all proofs out of Scri­pture; to which we may add the practice of the Christian Church, even after the Emperours professed Christianity: It was thus, the Soldiers were then wont to swear, per Deum, & Christum, & Spiritum, & per Majestatem Imperatoris quae secundum Deum generi humano diligenda est & colenda; and the ordinary Oath was, per salutem princi­pis; by the salvation of the Prince.

For answer hereunto, some think they satisfie the doubt, when they say, that to name some things, which have the resemblance of God, and reference unto God, that they say is not forbidden, and so to swear by the life and safety of the King.

And as for calling Heaven and Earth to witness, as Moses often did, and the Pro­phet Esay, these say they are [...], feignings of a person.

Surely these which are called Protestations, or Attestations, or Prosopopeias, they have all of them some reference unto God, and are modes and forms of swearing; and if so they were forbidden.

Some say, the former part is an Oath, the latter is a Protestation or Asseveration; but these, and manifold other like doubts arise from the Letter of Scripture, which cannot be resolved by the Letter, but by the Spirit. Our Lord forbids Oaths in our ordinary communication, as appears by comparing herewith v. 37. 2. He forbids all vain and false oaths, and lying, under what form of speech soever. 3. He for­bids not swearing simply and absolutely, as I have formerly shewn at large.

When therefore Elisha swears, as the Lord lives, it's a manifest Oath, taken, not by a Creature, but by the Lord himself in a necessary case; but what shall we say of that which follows, as thy soul lives? and what was the life of Elijah's soul? was not God himself? Is it said in vain, He is thy life, Deut. 30.20. And when St. Paul saith, by our rejoycing, which I have in Christ Jesus our Lord, he swears by the same life, which is Christ himself, John 14. Col. 3. He speaks there of the Resurrection, which is Christ himself; I am, saith he, the Resurrection and the Life, John 11. and in this he rejoyced, and by this he swore, the object of his joy. And when Moses and Esay called Heaven and Earth to witness, they had the witness in themselves, the Promise of the new Heaven and the new Earth was made good unto them, and they witness it against the ungodly.

Repreh. Who swear by God and his Name vainly, and falsly, when they have him not in themselves, his new Heaven and new Earth are not come unto them, Jer. 5.2. Though they say the Lord liveth, yet they swear falsly, and 44. 26. My name shall be no more named in the mouth of any man, saying, the Lord God liveth. How could that be otherwise than by withdrawing his Name and Being from the midst of them.

Exhort. To take notice of this, who swear by our hope of Heaven; The Heaven is holy, Psal. 20.6. hear him out of thy holy Heaven, and 47, 8. the Throne of thine holiness; Behold from the habitation of thy holiness, Esay 63.15. and holiness becomes thy house for ever, Psal. 93.5. They who swear therefore, by their hope of Heaven, must be such as, 1 John 3.3. Every one that hath this hope in him purifieth himself, even as he is pure.

Come we to the second mode and form of swearing; Neither by the Earth for it is God's foot-stool, wherein there are Three things also considerable.

  • 1. The Earth is God's footstool.
  • 2. Thou shalt not swear by the Earth.
  • 3. Not swear by the Earth, because it is God's footstool.

1. The Earth is God's foot-stool.

The Earth is undestood Three wayes:

1. Naturally: 2. Ceremonially: 3. Spiritually: See Notes on Gen. 1.28.

The foot-stool, [...], hath reference to [...] the Earth; and [...], domo, to tame, because the enemies subdued, are brought to the feet of them who conquered them, and triumph over them, and they are supplicants at their feet, and subject themselves as a foot-stool unto them; yea, it was the manner of the [Page 120] East, to use their Enemies whom they had conquered, as their foot-stool, Josh. 10.24, 25. set your feet upon them, Judges 1.7. Adonibezech. And Saporis King of Persia hav­ing conquered Valerian the Emperour of Rome, he used him as his horse-block when he took horse.

Now as the Earth may be three wayes understood, so likewise may a foot-stool.

1. Properly; and so the Earth may be said to be the Lord's foot-stool, as he who fills Heaven and Earth with his presence.

2. Typically; and so the Temple is called God's foot-stool, 1 Chron. 28.2, 3. I had in mine heart to build an house of Rest for the Ark, and for the foot-stool of our God: But God said unto me, Thou shalt not build an house for my Name; what he calls a foot-stool, he presently after calls an House for God's Name.

3. Mystically and Spiritually; the earthly man is God's foot-stool, and that either in its purity, as it is in due subordination to the heavenly man, and as it were the foot-stool of it, or as it is rebellious unto the heavenly man.

Reason. Why the Earth is God's foot-stool: See Notes on Gen. 1.28.

Doubt. But if the Heavens be God's Throne, and the Earth his Foot-stool, and the Heavens must Rule, Dan. 4.26. How comes it to pass, that the man of the Earth is exalted, Psal. 10.18? See Notes on Gen. 1.28.

Obser. 1. Even in the state of Innocency the Earth must be kept under: In that state the Lord saith to man, subdue the Earth; there's danger of rebelling; it must be the Lord's foot-stool, Gen. 1.28. The Angels fell without a Tempter; and there was danger lest the Man might so do, and therefore his Commandment is, to subdue the Earth.

Obser. 2. After the Fall, the rebellious Earth must be subdued and brought un­der, and made a foot-stool to the Heavenly Man: See Notes on Gen. 1.28.

Obser. 3. In what vile esteem the Earth is, &c. See Notes on Heb. 1.13.

Obser. 4. It is the Lord alone whose foot-stool the Earth, and earthly man is; it's he who can bring under the corrupt earthly man, and make him his foot-stool: See Notes ut suprà.

Obser. 5. Behold, O man, the work and order of thy God in thee! See Notes ut sup.

Exhort. 1. Stand not out any longer: See Notes on Heb. 1.10. &c.

Exhort. 2. Joyn with the Lord, to make the Earth thy foot-stool.

There is an Original Command, to make the Earth our foot-stool, to keep the Earth under, to subdue it, Gent. 1.28. There is a Promise, Deut. 11.24. Josh. 1.3. and 14.9. Every place that the soles of thy feet shall tread upon shall be thine, &c. which may be two wayes understood: 1. In regard of Spiritual things: 2. Temporal blessings.

1. This is true in regard of all the Divine Vertues, and Spiritual Graces, wherein thou shalt make progress, as in the narrow way, between fire and water, wherein but one man can go at once, 2 Esd. 7.8.

2. This is true, in regard of Temporal blessings; whatsoever we can undervalue and disesteem in regard of the Heavenly Man which we bear, that's ours, that is in the right place. God put all things under his feet, as sheep, &c. If these be in his heart, Ezech. 14. or on his head, V. Lat. Essay. Amos 9.1. or in his hands, they are not in their right place.

3. There is a Promise made unto all those who subdue the Earth and keep it un­der, that they shall sit in the Throne of Christ: He that overcometh, shall sit with me in my Throne, as I have overcome, and sit in my Fathers Throne.

1. A Command; and what Earth may we keep under, and make our foot-stool? The Earth to be made our foot-stool, is either the pure humanity, Gen. 1.28. or or 2. The corrupted Edom that dwells in Seir, Levit. 17.7. So that both Corporal and Spiritual enemies are to be brought under, and made our foot-stool: See Notes on Heb. 1.10, &c.

The Lord expects that all his enemies be made his foot-stool, Heb. 3. How shall the enemies of the Lord's foot-stool be subdued? They are either 1. Corporal; or 2. Spi­ritual.

[Page 121]1. Corporal: 1. Corrigible: See Psal. 110.2, 3. Esay 11.4. Psal. 47.3. Thy people shall be willing in the day of thy power. 2. Incorrigible in effect: See Psal. 110.5, 6. and 2.9. Esay 40.22, to the 25. Cyrus: See Luke 19.27. Babylon: Rev. 13.16, 17. 18 Chap. Gog and Magog, Chap. 19.

2. Spiritual.

Thou shalt not swear by the Earth.

This prohibition supposeth such a customary oath among the Jews, as among the Gentiles, [...].

Reason 1. It's a part of God's worship to swear, which must not be given to the Creature.

Reason 2. Besides, when men swear, they swear by the greater, whereas the Earth is inferiour.

Reason 3. Our Lord's reason, The Earth is Gods foot-stool.

Here remain yet two wayes of swearing forbidden: 1. By Jerusalem: 2. By our head, with reasons of the prohibitions.

Thou shalt not swear by Jerusalem, for it is the City of the great King; wherein are three things contained.

  • 1. Jerusalem is the City of the great King.
  • 2. Thou shalt not swear by Jerusalem.
  • 3. Thou shalt not swear by Jerusalem, because it is, &c.

1. Jerusalem is the City of the great King; this Scripture is taken out of Psal. 42.2. In the words we have these particulars:

  • 1. Jerusalem is a City.
  • 2. God is a King.
  • 3. God is a great King.
  • 4. Jerusalem is the City of this great King.
  • 5. Thou shalt not swear by Jerusalem, it is the City, &c.

1. Jerusalem is a City, wherein Quaere 1. What is Jerusalem? What is a City? 1. Jerusalem: 1. In the History, is, 1. The building: 2. The People; all Jerusalem went out unto him, Jerusalem and all Judea, Mat. 3.4. 2. Mystery.

1. The Church: 2. The City from Heaven.

'Tis true in all these sences here, that Jerusalem is a City; but generally here 1. a Building; 2. all the Citizens; 3. the Church: It's the Mother City: Jerusalem the Mother of us all.

It was first called Shalem, Gen. 14. subdued by the Jebusites.

Mysticé. As for the building it self, it was founded by the Jebusites, and of old was called Jebushalem, Shalem of the Jebusites, and the lower part of the ב being worn out, there remained ד, and so it was called Jerusalem; as for the former name, it sig­nified the peace trodden under foot; as for the latter name it's received to signifie the vision of peace. If yet we would be further satisfied, it signifieth the fear and the peace, comprehending the whole duty of Man, and the reward of it; the perfection, the fear of God, which vertually contains all other vertues in it; and the peace, which with Eternal Joy is the final reward of Righteousness.

There is a Promise, that it shall be inhabited, Zach. 2.4. securely. God himself pro­miseth to dwell there, Zach. 8.3, 8.-Zach. 12.6. Jerusalem in Jerusalem: To whom is this promised, but to the Victorious, to the Conquerours? the Lord will do it, but he requires our co-operation, vers. 8. Rev. 3.12. all the persons meet in him who overcomes.

Jerusalem is a City; and what is a City? See Notes on Mat. 5.14.

Exhort. To become Citizens of this City, though poor: See Notes as above.

Many excellent things are spoken of the City of God. Jerusalem was a faithful City, Esay 1.25. a faithful City, but become an harlot: full of judgment, righteousness lodged in it, but now murderers, deceit and guile, go not out of their streets.

A City at unity in its self, Psal. 122.3. Esay.

The Lord is a King.

When the Lord is said to be, or have any thing, we are to consider of the nature [Page 122] and quality of it, whether perfect or imperfect, honourable or vile, excellent or not excellent; for what is commonly said, that when things below, and known to us are ascribed to God, it is by [...], it is not alwayes true; for what ever is good, perfect, excellent, vertuous, holy, &c. it's first of all in God, according to that known Rule, [...]. Every good and perfect gift is from above. When therefore God is said to be a King, which is, or ought to be, a compleat, perfect, excellent estate, he borrows not that name from inferiour King­ship, but all inferiour Royalty and Kingship depends on him, by whom Kings Reign: We must therefore describe a King here according to his Excellency, so far as known to us; and so a Kingdom is [...] sub uno bono; a Polity or Government under one that's good, &c. See Notes on Jer. 23.5. [...], ibidem [...].

The Lord is a great King.

The word here used is [...], which answers to [...], and so the Lord is called, Psal. 47.2. and 48.2. [...]. So likewise the Lord stiles himself a great King: I am, saith he, a great King, Mal. 1.14.

That a King may be said to be great.

This title of honour may arise 1. either from the amplitude and largeness of his Dominion; or 2. from his Victories and Conquests; or 3. from the Duration or Con­tinuance of his Kingdom.

1. The amplitude and largeness of God's Kingdom, is either in regard,

1. Of Extent, or 2. Intensness: See Notes on Jer. 23.

2. His Victories and Conquests; so David, 2 Sam. 5.10. The great King of all the Earth, Psal. 47.2, 3. He shall subdue the people under us, and the Nations under our feet; yea, not only over Men, but over the Gods, Psal. 95.3. a great King over all Gods.

3. From the duration also, he may be said to be great, Dan. 4.3. His Kingdom is an everlasting Kingdom, and his Dominion from Generation to Generation.

If the Lord be a great King, then must the service performed to him be great also: Thus the wise King reasoned wisely, when he wrote to the King of Tyre, 2 Chron. 2.5. The house which I build is great, for great is our God above all Gods: Great is the Lord, and greatly to be praised, Psal. 48.1. He is greatly to be feared, Psal. 89.7.

Repreh. Who offer small, vile and contemptible presents unto the great King. This was the blame that the Lord laid upon the Priests under the Law, that they offered the blind, and the lame, and the torn, and the sick; and what else do they who worship they know not what? John 4. they offer sacrifice, [...], to the unknown God. What do they, but offer the lame, who halt between the Lord and Baal, between God and Mammon, God and the World.—The stoln, that's [...] (see the Essay) the sick, and weak, and languid endeavours; men commonly take more pains in any na­tural action, than in the service of their God.

Exhort. Since the Lord is a great King, let us heighten and greaten all our thoughts, affections, devotions, with intention of holy zeal in our addresses to him; wherewith­all shall I come before the Lord, Mich. 6. &c. It is not the outward greatness which the Lord requires, Psal. 50. The Covenant is above sacrifice, bring great faith, great love, large hope, as Solon taught the people to offer up outward [...], small sacrifices: So Moses half a Shekel, but the things of the Law are great and weighty, Mercy, Judg­ment, Faith, Love, Levit. 22.23. The LXX, and St. Hierom read Bovem & Ovem, aure, & cauda amputatis, that wants an ear or a tail shall shall not be accepted, i. e. obedience and perseverance. Alas! how shall I perform so great service unto God, the Enemy is powerful, and the flesh is weak; yet greater is he that is in you, than he that is in the world, 1 John 4.4.

Why is Jerusalem, the City of the great King?

The Lord hath chosen Jerusalem. Monarchs commonly chuse the midst of their Kingdoms for the place of their Residence, according to the wise Consel which the Gymnosophists gave Alexander the Great. The Land of Judah, and the City of Je­rusalem was held to be the midst of the habitable world, according to that of the Psalmist, Operatus est salutem in medio terrae; He wrought salvation in the midst of the earth.

Thou shalt not swear by Jerusalem, because it is the City of the great King.

Reason. The greater the thing is which men engage in swearing, the greater is the imposture, and greater the abuse of the thing sworn by.

4. Nor by thy head; because men swear by that which is most dear unto them.

As the Lord lives, and thy soul lives. Job entreated his Wife for the childrens sake of his own body, Job 19.17. Such, and so dear is the head taken for the man himself, men cut off the life with it, man is most tender and careful of it, because it is one of the tria membra principalia.

Reason. They think their head their own, but it's so far from being ours, that no man can give a native colour to an hair, artificial we can; though hairs may alter by age, yet that's not mans work, but the course of nature in him.

Object. Hence ariseth an Objection of infidelity and unbelief, pretence of impo­tency and weakness. Alas, what can we do? we are not able to change an hair, make it white or black: how then can we do the great duties which the Lord requires of us, as to love the Lord withal our heart? &c.

Answ. I Answer, these actions are not of the same kind and order, distinguish be­tween those, which are wrought in nature without us, and those wherein he requires our concurrence, and free acting with him.

He hath placed in us a Free Principle.

He concurs with us.

He awakens us, and stirs us up by punishments and rewards.

If we may not swear by our natural head, how much less by our spiritual head Christ?

NOTES AND OBSERVATIONS UPON MATTHEW V. 37.

[...].

But let your Communication be Yea, yea; Nay, nay: for what­soever is more than these, cometh of evil.

HItherto our Lord hath proceeded negatively, removing vain and false oaths: now positively he prescribeth a Rule; for the words are a rule for our Christian communication: wherein we have two parts; 1. [...] and 2. [...]. In the [...] or rule for our Communication we have the precept it self; which is 1. Affirmative, Yea, yea; 2. Ne­gative, Nay, nay.

1. The Christian communication must be, Yea, yea; and Nay, nay.

2. What is more than these, is of, or cometh of evil.

3. Let your communication be Yea, yea; Nay, nay: but what is more than these, is of evil.

4. Our Lord saith, unto his Disciples, Swear not at all, neither by Heaven, &c. But let your communication, &c.

1. The Christian communication must be Yea, yea; Nay, nay.

That is, it must be true without falshood and lies; simple without swearing:

1. Without falshood and lies; so that if we say, Yea, if the speech be yea, it is yea also in the thing; if the speech be Nay, it is nay also in the thing: So that what we speak must be found conformable to the thing whereof we speak.

2. Without swearing; so James 5. because the Christian communication must be such, as needs no Oath among Christian men.

1. All living Creatures have their respective Societies, especially Man-kind.

2. Christianity doth not annul, or take away Humane Society: Yea,

3. It teacheth rather, the most pleasing Conversation and Society.

4. Communion of Christian men among themselves, is by Communication and Speech, one with another.

5. The Christian Communication must be with the fewest words, [...]. Yea, yea; Nay, nay.

6. Words are not, nor shall go for wind. By thy words thou shalt be justified, and by thy words, thou shalt be condemned. And of every idle word, that men shall speak, they shall give an account in the day of judgment. And if an account shall be given of idle words, how much more of vain and idle Oaths?

7. The Lord requires that our words be true, that is, that they be such as agree with our mind, and heart, and such as agree with the things themselves: So the Lo­gician speaks; Verum est quod pronuntiat utì res est; an Axiom or Sentence is true, which pronounceth, as the thing is, if the things be agreeing and consentaneous one [Page 125] with another, then the speech affirms them so to be, if the thing be dissentaneous, and disagree one with other, then the speech denieth them to agree.

8. The Lord requires, that his people be a true people, faithful in words and deeds, Esay 63.8. a people that will not lye; God is the God of truth. It is the testi­mony, that the Sons of Jacob give of themselves, We are true men, Gen. 42.11. The Son of God is true, yea, the truth it self. They are in him that is true.

9. The simple and plain life of Christians one with other, with how few words do they communicate? Abel is recorded to be a righteous man, and Noah; with how few words lived they out their time in the world?

10. Take notice how far the present Generation is from that which they pretend upon, the Christian life and conversation, and communication; see what is prophe­sied of them, Zeph. 3.13. The remnant of Israel shall not do iniquity, nor speak lies, nor shall a deceitful tongue be found in their mouth: No, they have not so learned Christ, &c. See a Character of them, Ephes. 4.20-25.

How far are thousands from this necessary character of a Christian? Take away a deceitful tongue, and take away withal, many a mans trade and livelihood. The just man lives by Faith, these by Deceit and Fraud.

Repreh. The lying Generation, whose yea, is not yea, nor their nay, nay, but a great divorce between their heart and their words, and between their words, and the things they speak of; their yea is nay, and their nay yea. St. John tells us, that such there were, and that in the Philadelphian Church, Rev. 3.9. Who are of the Sy­nagogue of Satan, who say they are Jews, and are not, but lye. A Jew signifieth a Con­fessor or Professor, who profess much Holiness, and Righteousness; who pretend to much Divine Knowledge, and understanding of Divine things; whereas their Know­ledge is falsly so called, and their Holiness is a counterfeit and false holiness. The wise man tells us of such a Generation, Prov. 30.12.

Yet with a glozing tongue they cover all their abominations: Such pretending Jews or Professors were found in Israel, at their entrance into the Land of Canaan, Josh. 7.1. When Jericho was taken, Achan, then of the Tribe of Judah, took of the accursed thing.

And what was the accursed thing? v. 21. A goodly Babilonish garment, two hundred shekels of Silver, and a wedge of Gold. And what are these to us? The Babilonish gar­ment, what is it but the seeming, but a false Holiness, and Righteousness, counterfeit shews of Religion without Reality and Truth? He that doth righteousness, is righteous, even as God is righteous.

And what is the Silver but the knowledge falsly so called? the treasures of meerly literal and deceitful knowledge; what our Translators turn a wedge of Gold, is, [...], a tongue of Gold; a golden glozing tongue exercised in speaking words of mans wis­dom, 1 Cor. 2.1, 2, 3.

He who covets these accursed things, becomes accursed like them, and shall end his dayes in [...] the valley of Achor, endless perturbation and trouble.

Mysticé. These words have also their spiritual and mystical meaning; for there is is an inward [...], an inward interlocution, speech or communication maintained daily, hourly, every moment, by every man, between him and one or other Speaker; for either he maintains a conference with the Living Word, and word of Life, or with the word of Belial. Christ himself is our [...], the Word which speaks inwardly unto every soul from the beginning, John 21.25. There is also a word of Belial, which is spoken inwardly unto men, Psal. 101.3. The words are ren­dred, no evil thing, and in the Margent, no thing of Belial. In the Hebrew, the words are [...], no word of Belial, or of the Devil, as they Syriack turns it, 2 Cor. 6. When the word of Belial speaks in us, to answer it with denial, with nay: Herein our first Mother was to blame, who maintained long discourse with the Ser­pent. Herein the best manners, is to be unmannerly; Grunniens dixit nolo: to deny ungodliness and worldly lusts. The Evil One will be suggesting and tempting us, and it will be our wisdom not to comply, not to answer his temptations, but churlishly to deny them. As they tell a story of Philip of Macedon, that he sent an Ambassadour [Page 126] to Sparta, with many words, endeavouring to perswade their Friendship and Amity with them, &c. And to return their answer to him by his Ambassadour; Their An­swer was, only [...], Nay: Whereupon Philip returns his Messenger with another long Speech, to perswade them, who at length concluded with this Dilemmatical Querie, whether they would receive Philip, as a Friend, or as an Enemy? The Lacedemo­nians answered him in one word, [...], neither one nor the other.

Let us learn Wisdom of the Spartans, so to answer our adversary the Devil, who goes about, seeking whom he may devour, who would insinuate into our friendship, answer him [...], no, by no means: And if he go about either to promise or threaten, answer him as the Lacedemonians did Philip, [...], having nothing to do with him, have no fellowship with unfruitful works of darkness, and the Prince of darkness; the words are a rule for our inward communication. When Christ, the [...], the Word speaks unto us, answer it with Yea, with our consent thereunto: When the evil one speaks, answer it with Nay. Christ speaks in Righteousness, mighty to save, Esay 63.1. His yea, is yea; and his nay is nay; He is Amen, the Faithful Witness.

Exhort. Let our yea be yea, and our nay, nay, to Christ speaking in us; he speaks in Righteousness, Esay 63.1. He speaks peace, Psal. 85.8. He speaks to hinder man from his work, and hide pride from man, Job 33.14, 16, 17, 18. That having purged his Temple, he might dwell in us, and speak in us, and be our [...], an Oracle in us.

The Roman God Locutius spake to the Romans until they had built him a Temple, and then ever after he held his peace. The Lord Jesus he speaks in us, that we may prepare him a Temple, and a dwelling place in us, Exod. Let them build me a San­ctuary, and I will dwell in the midst of them. When we have built him a Temple, He will then be an Oracle in us, Ecclus. 33.3. Then what was before in Letter and Hi­story, and much pains taken for the understanding of it, it shall be an inward word. Our Saviour tells the Woman of Samaria, John 4. He who shall drink of the waters that I shall give him, he shall thirst no more, but it shall be in him a well of living waters, springing up unto everlasting life: The Woman said, Sir, Give me this water that I thirst not, nor come hither to draw. Who would not desire this? when we are the Lord's Temple: He speaks, what with great trouble and pain men have studied and gathered out of Books; he turns Cyriath Sepher into Deber, Josh. 15.15.

How shall we know what word speaks in us? surely if the Living Word, he with­draws us from Evil, and puts Good in the place, and increaseth it; if it be the Evil Spirit, he withdraws from the Good, and puts Evil in the place, and increaseth it.

Means. Would we hear the [...], the inward word, speaking to us? Let us then turn unto our heart, Psal. 85.8.—

Let us not add unto his words, Prov. 30.5, 6. Every word of God is pure: He is a buckler to them that walk uprightly; add not unto his words, lest he reprove thee, and thou be found a liar.

What is more than these, comes of evil.

What is here meant by [...], what by [...];

[...], which we turn (more) signifieth excess, redundancy, superfluity, whereof there are two sorts: 1. Of Good, Mat. 5.47. 2. Of Evil, Jam. 1.21. [...], the word we render evil, is taken personally for the Evil One, the Devil: So in the Lord's Prayer, Deliver us from evil, Mat. 6.12, and 13, 19. then cometh [...]. (See the Essay.)

It may also be taken really, as from [...], iniquity or wickedness.

Reason. From the nature of the Rule, adequate unto the mind and will of God, which if it be exceeded, Ʋltra citraqué nequit consistere rectum. Since therefore there are two great Principles; 1. The chief Good, the Original of all truth and good­ness: 2. The chief Evil, of all falshood, lies, sin and wickedness, what exceeds the bounds of the one, falls under the other. Now because all humane actions, thoughts, and words are to be conformed unto the Divine Rule, what exceeds that Note can­not proceed from the Principle of it, but from the contrary, Be not deceived little children, he that doth righteousness is righteous, as he is righteous, he that commits sin is of the Devil, 1 John 3.7, 8.

Object. From hence some reason, as they think, strongly against Swearing, and ta­king lawful Oaths, as conceiving, that from this Divine Testimony it's proved unlaw­ful for a Christian man in any case to swear; why? because what ever is more than Yea, yea; and Nay, nay, is from the evil one, and therefore unlaw and evil.

I Answer, this follows not, but this indeed follows from hence, that usual and customary swearing in our Communication is utterly unlawful and sinful, how much more false swearing and lying.

Object. 2. But some will say, this which exceeds, or is more than Yea, yea; and Nay, nay, is from the Evil One: and therefore an oath, which is more than Yea, yea; and Nay, nay, is from the Evil One, and so it must be evil.

I Answer, our Lord saith not, whatsoever is more than these is evil, but it cometh of the evil one. A thing may come from the evil one Two wayes; 1. Directly, and per se: 2. Per accidens, and indirectly.

1. Directly, and per se, and so an effect naturally flows from the cause of it; so wick­edness is from the wicked, and the evil one is a liar, and the father of lies: Thus cu­stomary swearing comes directly from the evil one.

2. Indirectly, and by accident a thing may come from the evil one, whereof truly and properly he is not the cause, but the occasion only: And thus the Devil directly, and on set purpose, excites, tempts and stirs up men to sin, but that which follows upon sin, he is not the cause, but only the occasion of it; and in this sence a good effect may proceed from an evil cause, as repentance from sin: But sin is not pro­perly the cause of repentance, but of wrath; so we say, a Fever brings temperance, this is no effect per se of a Fever, but only by accident; for per se a Fever rather tends to death; and thus, Ex malis moribus ortae sunt bonae Leges; Good Laws proceed from evil manners: Evil manners properly do not produce good Laws, but rather tend to further wickedness, as like begets like, but occasionally, the Magistrate makes good Laws for the repressing of evil manners.

And thus an Oath, though lawfully taken, may be said occasionally to come from the evil one: As when the Devil, the evil one takes away the word of truth, out of the heart, as he is said to take away the good seed, Mat. 13.19. he ingenders in such an heart a lye: And because this his work is too frequent and usual, hence ariseth in men a fear, suspicion and doubt of falshood and lying, in those with whom they deal. Hence an Oath was introduced and enjoyned by the God of Truth, for the clearing and discovering of truth: But directly, & per se, a lawful Oath cannot proeed from the evil one, because a part of God's worship, Deut. 6.13.

Obser. Swearing any Oath is more than bare affirming or denying.

Obj. 1. What is more than Yea, and Nay, is unlawful; but an Oath is more, &c. The communication must be Yea, yea; Nay, nay, and no more; but an oath is more than these.

This Objection, if well considered, brings an answer with its self, whether we con­sider communication, or your communication: For no doubt, but the Christian Com­munication ought to be no more than Yea, yea; and Nay, nay; so that for men to embellish, and inlay their Communication with oaths, it makes [...], it soures the Christian Communication.

2. Our Lord points signanter at his Disciples, when he saith, Let your communica­tion be Yea, yea; Nay, nay; for the communication of Christ's Disciples among themselves ought to be no more, for what need is there, that they who deny them­selves, take up their Cross and follow the Lord Jesus in humility, patience, &c. are of one heart, and one soul, &c. Surely among such men, [...], their life and manners, is more credible, than other mens oaths.

Yea, were there any such person among them, who could not believe without swearing, certainly they were unworthy of that Society: But we must also under­stand, that the people of God have not to deal, and live, and communicate only among themselves; but they must converse even with wicked men, 1 Cor. 5.10. Otherwise they must go out of the world: They must therefore have to do with Hea­thenish men, who nor know, nor can discern of the Christian life, yea, hate it. But because an Oath is held to be the greatest Obligation, therefore the wicked desire [Page 128] an oath for their security. Thus Abimelech desired an oath of Abraham, Gen. 21.29. and of Isaac, Gen. 26.28, 29. and Laban of Jacob, Gen. 31.44. the Egyptian of Da­vid, 1 Sam. 30.15. Among such, since we must converse, or go out of the world, an oath is necessary, when we chuse it not, but it's forced upon us: And therefore [...], to swear is passive, to be sworn: According to which the Apostle saith, Heb. 6.16. Men verily swear by the greater, and an Oath for confirmation is to them an end of all strife. Esay 65.16. It is the Law of the Lord, Exod. 23.4, 5. If thou meet thine enemies Oxe, or his Ass, going astray, thou shalt surely bring him back unto him again, and if thou see the Ass of him, that hates thee, lying under his burden, and wouldest for­bear to help him, thou shalt surely help with him; or as it is in the Margent, thou wouldest cease to leave thy business for him. And how much is a man to be preferred before an Oxe, or an Ass, how much is a man better than a beast, saith our Lord: Since there­fore we meet not an Oxe, or an Ass, but many men going astray, and following their erroneous Consciences, which bring them under burdens, unsupportable burdens, ought we not to leave our business, and go and help them? I know what business I leave to help these men, and shall return unto it, if God Almighty give life and op­portunity: But the only thing I fear, is, that these men will not help with me; so the Text, Thou shalt help with it. Now if these men will not help themselves, how can any man help with them.

Against this Doctrine Objections are made, some by men of erroneous Consciences who fear an Oath, others by men of large Consciences, who are prone to swear: ye heard one Objection of the former sort before, that I spake of these words, from the Law of the only Law-giver; he saith, I say unto you, swear not at all: And if he com­mand, who can countermand?

I Answer, our Lord would not command, nor prohibit any thing against the Law of God, but to prohibit swearing universally, is contrary to the Law of God, which that we may understand, we must know, that in the Decalogue, God's commands are most of them Negatives, and every Negative hath its respective Affirmative.

Add to that which hath been spoken, the consideration of the last and best end of all our actions; whatsoever ye do (1 Cor. 10.31.) do all to the glory of God, that God in all things may be glorified, 1 Pet. 4.11. Now can we speak any thing that makes more for the glory of God, than an Oath duly taken? whereby God the searcher of all our hearts and reines is called to witness, that which none of his Creatures knew, whereby we glorifie God's omnisciency; when he brings to light the hidden things of darkness. 2. We glorifie his justice when we call upon him, and pray that he will punish him who lies, or deceives. 3. We glorifie his mercy, when we acknowledge him the rewarder of them who do well.

Now the Lord Jesus, whose main business it was in the dayes of his flesh to glorifie his Father upon earth, John 17.4. Who glorified not himself, but his father. Heb. 5.5. He could not forbid an Oath duly taken, which bringeth so much honour and glory unto God.

Obser. 2. The Devil is here called [...], the Evil One, as if he did or could do all evil to men or in men; whereas he hath indeed a most malicious and evil will, but no power at all but what is permitted unto him, as appeareth by the History of Job, and by the lieve he beg'd to enter into the Swine. The Lord himself is summum bo­num, the chief good; but non datur summum malum. The Lord reserves to himself a power to restrain all inferiour powers.

Nor hath the evil one any power at all to cause evil in us, unless we yield unto him. He can tempt, and hath his name from tempting, [...], as if he did nothing else but tempt unto sin and lusts; but he cannot cause us to embrace his lusts, unless we our selves will, John 8. Ye are of your father the Devil, and the lusts of your father ye will do. It is true, men lay the blame of all their sins upon him, but he can do no more than tempt them unto sin; If we resist him he flyes from us, resist the Devil and he will fly from you.

Obser. 3. If we ought not to swear, because occasionally an oath comes from the Evil One, how much rather ought we to abstain from such evil, as the Devil positive­ly and directly is the cause of as lying, killing, &c.

Obser. 4. Evil is from the Evil One.

Let your communication be Yea, yea, &c. but whatsoever is more than these cometh of the evil one.

Obser. 5. The will of our Lord is, that all our words and works should be spoken and wrought in him, and proceed from him, not from the evil one, but from the good one, who is the one and only good, [...], properly and essentially; and therefore he is called Goodness, Hos. 3.5. fear the goodness of the Lord, John 3.21. He that doth truth, comes to the light, that his deeds may be made manifest, that they are wrought in God; and so must words also, for whatsoever we do, in word or deed, we are to do all in the Name of our Lord Jesus Christ, Col. 3.17.

Is it then the will of the Lord, that his Disciples should be fools? surely no, but to be the wisest of men, to out-wit, to be more wise than the Devil himself is crafty: Scire malum, non est malum. God himself knows all the wickedness, also he hears all the lies that are told in all the shops of this City; he knows all the deceit and fraud that is acted in our streets, but he neither useth any, nor consents to any, but is the avenger of all such, 1 Thess. 4.

Titus had such a dexterity, that he could counterfeit the hands of all the great men of Rome; but such was in truth his plainess and simplicity, that he never did it to the hurt of any.—

The Serpent is more subtil than all the beasts of the field, yet we are not ignorant of his devices, saith the Apostle; so that they were thought to be as deceivers, yet true.

Obser. 6. True, simple, plain communication, paucity, and fewness of true, simple and plain words, is of the Lord, but false, subtil, crafty and superfluous words are of the evil one.

Obser. 7. What a treasure of truth, simplicity, plainess and honesty there is in the heart of Christ's Disciples, the true Christians! The good man brings forth all the good he doth, or speaks out of that treasure: On the contrary, what a treasure of falshood and lies, of double dealing, deceit and fraud, is in the heart of wicked men!

Obser. 8. Christ saith, it was said to them of old time, Thou shalt not forswear thy self: But I say unto you, swear not all, neither by Heaven, &c. but let your communication be Yea, yea, &c.

Object. 1. God, Christ, the Saints, &c. have sworn, and may not I swear what is true?

Object. 2. If I swear not, I shall not be believed.

Object. 3. If I swear not, I shall not vend my Commodities.

Answ. See Notes on Zachary 5.1, 4.

Obser. 1. Whence we learn the great distance, between the legal dispensation of the Scribes and Pharisees, and the Evangelical dispensation, so they forswore not themselves, so that they took not the Name of God in vain, it matter'd not, though they sware by the Creatures, though they sware vainly: But see the Evangelical Dispensation, [...], But I say unto you swear not at all, &c. But let your com­munication be Yea, yea; Nay, nay.

Obser. 2. What manner of people, the Christian people ought to be, &c. See Notes on Esay 65.16.

Obser. 3. How far short the present Generation comes of the true Christianity! &c. See Notes on Zach. 5.1, 4.

Exhort. Let your communication be Yea, yea; Nay, nay.

Motive. What is more cometh of the evil one. See James Chap. 5.12. Essay.

NOTES AND OBSERVATIONS UPON MATTHEW V. 44.

[...].

But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you.

I Shewed before, upon what ground, out of the Law of Moses, the Scribes and Pharisees taught the People, that they ought to hate their Enemies, interpreting all those to be their ene­mies, which the Lord gave them charge to destroy, Exod. 34. Deut. 7.1. and 20.16.

Come we now to shew upon what grounds of their own rea­soning they taught the people that Doctrine. They read, Lev. 19.17, 18. Thou shalt love thy Neighbour, which they read there interpreted, [...], the Son of thy people: And from hence they reasoned, that they, by like reason, should hate their enemies, i. e. all such as were not Sons of their people; and this seems a specious consequence, unto such whose hearts are inclined, rather to hatred than to love, rather to self-love, than to love one another.

But indeed this consequence is fallacious; we have a rule in the Art of Reasoning, Contrarium sequitur ad suum contrarium; One contrary follows upon another: As here they reasoned, if I must love my neighbour, then I must hate mine enemy: this in reason follows not, but hath this limitation, Nisi aliquod unum sit commune utrique; Ʋnless something be common to them both. It's true, a Friend and an Enemy are con­trary one to other, but our Lord shews that Love is common to them both.

Obser. 1. Hence we learn how wary, and circumspect we ought to be, in gather­ing consequences from the Word of God.

Obser. 2. Take heed of our own reason, which unless well looked unto, will side with our own corrupt affections; and therefore it's safest to suspect it, especially if it seem to have any countenance out of the word of God, which gave occasion to that King to say unto the Prophet; My Father, shall I smite them?

An Enemy hath done this; The Servants say, wilt thou that we gather them up? Mat. 13.27, 28. Luke 9.53, 54. The Samaritans did not receive him; wilt thou then, say they, that we command fire to come from Heaven and consume them, &c. Elias did so.

Obser. 3. Love is held captive under a legal spirit: Christ came to set the Cap­tives at liberty.

Mysticé. Exhort. Let us love our Enemy, the adversary in the way, the Law of God: The Law and the Prophets; therefore said that King to the Prophet, Hast thou found me O mine enemy.

But Christ the wisdom proceeds, as Ecclus. 4.17, 18, 19.

Take notice here of the general Law of Love; wherein 1. the legal straitness of love. 2. Our Lord's enlargement of it: Of the former I have spoken, 2. in our Lord's enlargement: 1. the Law of Love: 2. the Law-givers Authority [...] In the Law of Love: 1. the Law it self; 2. the reason of that Law: The Law it self is spe­cified by the objects of it.

The Law to love our enemies is enjoyned, 1. in our affection, Love your enemies; 2. in our expression of our affection.

1. In our affection, Love your enemies.

2. In expression of affection; 1. in what we can do; 2. what we can procure to be done for them.

1. What we can do, 1. in word, 2. in deed.

1. In word, Bless them that curse you.

2. In deed, Do good to them that hate you.

2. What we can procure to be done for them, Pray for them who persecute you, &c.

2. The Reason of this Law taken from the end of it, rendring us, 1. like unto God, 2. unlike to other men.

1. Like unto God; 1. generally, as Children, like their Father; 2. more especially in certain actions, in reference 1. to good, and 2. to bad; enlightning, giving rain.

2. Unlike unto men.

And first, let us consider the Law it self, wherein we have these Axioms:

  • 1. Love your enemies.
  • 2. Bless them that curse you.
  • 3. Do good to them that hate you.
  • 4. Pray for them who despightfully use you, and persecute you.
  • 5. To every one of these, we may annex the reason of the Lawgiver; in general, in the Law of Love, we must enquire, 1. what is meant by an enemy, 2. Love of an enemy, [...], which is [...], abstineo, cohibeo, as love is the mother, [...], so hatred, [...], abstaining.

1. We are here to understand by an enemy, our neighbour in the largest sence, as will appear if we enquire what our neighbour is; Luke 10.29. See Notes on Matt. 22.39.

Bless them that curse you: what is meant by blessing and cursing of men: See Notes on Gen. 12.1.

Reason 1. They have need of blessing, God will curse them, Gen. 12.

Reason 2. It is the Disciples duty; 1. they are commanded, 2. they are called to inherit a blessing, 1 Pet. 3.9. Psal. 24.5. and 133.3. Rom. 12.14.

Object. Elisha, 2 Kings 2.24. Nehemiah 13.24. James 3. herewithal we curse men. Answered before.

The conversation of Christ's Disciples is laudable among all men, and deserves not to be evil spoken of, &c. See Notes on Gen. 12.

Obser. 1. There will be such as curse the Disciples of Christ, Numb. 22.2 Sam. 16.5. Jer. 15.10.

Obser. 2. Instead of cursing, the Disciples return blessing, Rom. 12.14. 1 Cor. 4.12.

Obser. 3. The eminency and nobleness of the Christian spirit: See Notes on Gen. 12.

Mysticé. Object. Then he would that we should love our sins, which are our great­est enemies?

Answ. The Lord requires nothing of us that is unjust or evil. Now to love our spiritual enemies is so; for the very love and desire of evil renders men evil; Scire malum non est malum; To know evil is not evil: Abominabiles facti sunt, sicut ea quae dilexerunt; They are abominable, as those things which they loved.

2. If we might love Sin, there could then be no object left for our hatred.

Exhort. 1. Curse not the Disciples of Christ; it's a desperate design so to do: The [Page 132] Lord said, He will curse those who curse Abraham's Children: See Notes on Luke 12. What is it but barking, vilifying, reproaching one another [...]: See Notes on Gen. 12. And for what? difference of judgment, &c.

Consol. Unto the Disciples: See Notes on Gen. 12.

Exhort. 2. Fear not; value not the curses of men, their words are wind; dogs barking against the Moon which keeps on her course, and so do thou.

Exhort. 3. Bless them that curse you. [...], I say, is reason enough. Speak evil of no man. The fool travels with a word, fear not, saith the wise man, it will not burst thee. There will be a time when a dog shall not move his tongue against the children of Israel. Thou art not called to be to be a curse, but to a blessing, that we should inherit a blessing.

Obs. If our Lord command us to love our enemies, how much more our friends, those who are of the same heart, mind and will with us?

3. Do good to them that hate you.

Herein we must enquire, what it is

  • To hate,
  • To do good to them that hate us.

Hatred is affectus seperationis, an affection, or disaffection of separation, wherein it's opposite unto love, which is affectus unionis, who separate you from their com­pany.

One contrary is the measure of another: As therefore love is a connaturality and complacency in him whom one loves; so hatred is an aversness, a disaffection to him whom one hates; as Love is bene velle alteri, a wishing another good; so hatred, evil; as love, blessing, so hatred, cursing: As love puts men upon doing what good they can in word or deed unto another; so hatred puts a man upon doing what hurt or mischief a man can in word or deed do unto another: So that they who hate us are disaffected to us, wish all the mischief they can to us, curse us, speak all the evil they can of us, do us all the evil and mischief they can possibly. And these are they who hate us, and these are they whom our Lord commands us to love, bless, and to do good unto them.

What good should I do to them?

Answ. If they be hungry feed them, if they be thirsty give them drink, and by like reason do all offices of love, such as his necessity requires, and thou art able to do.

Obj. But there is some measure or rule, according to which I must do good to him that hates me.

Answ. I know no other, but that which our Lord gives; Thou shalt love thy neigh­bour as thy self; whatsoever ye would that men should do to you, do ye the same to them.

Reason. By loving, blessing, and doing good to them who hate us, we further and advance God's main end, touching the salvation of man-kind: He would have all men to be saved. And

1. To this end, He hath sent Jesus Christ into the world, John 3.16.

2. And as the Father hath sent the Son, so he sends his Disciples, that they may go and bring forth fruit, John 15.16. and 20, 21.

3. This is the most powerful and effectual means for the melting those who hate them, heaping coals upon their heads, Prov. 25.21, 22.

4. If this glorious end cannot be advanced, by reason of mens obdurate and ob­stinate aversation and hatred, yet there remains against them God's Testimony, and the Testimony of Christ and his Disciples; [...].

5. The Disciples of Christ, according to to their meek and better nature and principle in them, they can do nothing but good; and God who acts them, directs, and justly may direct them to objects of that good.

6. It is the precept of our Lord, who hath Authority to Command us; [...]. He knows it's a precept necessary for us: It's the same that he hath practised, and that towards us; The Priests must eat up the sin of the people, Hos. 4.8.

7. This is according to the Rule of Equity: See Notes on Mat. 22.39.

Obj. 1. May I not hate them, who hate God? ibidem.

Obj. 2. Must I feed and cloath mine enemy? &c. ibid.

It is no hard matter thus to Philosophize: But our Lord directs his Disciples to do these things, To love their enemies, to bless them that curse them, to do good to them that hate them, to pray for them that despightfully use them, and persecute them: but where are there any such men in the world? There are more such men in the world then it's fit that thou shouldest know, if thou be such a curious questionist as Herod was. He would know where Christ was, that he might come and worship him, but by the event it appeared how he would have worshipped him, if he could have found him, with a mischief. Saul experimentally found David such an one; and Saul bid him return, 1 Sam. 26.21. but David durst not trust him.

But if this Inquisition after such lovers of enemies, those who hate them, &c. pro­ceed from an ingenuous and pious desire to be like unto them, that they who make such enquiry, may themselves also love their enemies, &c. I shall give such direction to those as the wise man gives, to those who are supposed to make such inquisition, Ecclus. 6.16. He that fears the Lord, shall find them; whereby the wise man implyes, that every man is not able ex tempore to perform such eminent Duties as these are, but he ought to begin with the beginning of the Divine Wisdom, the Fear of God, and sit down in the lowest room, and when he is well exercised in humility, and the fear of God, the Lord will then say to him; Amice, ascende superiùs, Friend, sit up higher.

Obser. 1. Hence we learn what it is to love another, not only to have a compla­cency in him, not only to speak well to him and of him, but also to do him good what we can, wherein he is capable, and we are able.

Obser. 2. The Disciples of Christ have their enemies; what great matter is that you'l say? Who is there but he hath his enemies? Who can hope to be beloved of all? There is a kind of wild love and wild hatred in the world; but the Disciples of Christ, have their proper enemies, as such: Christ's Disciples, and the world, they and their love and hatred are not only [...], but [...] whatsoever is in the world; the lusts, &c. Marvel not that the world hates you, it hated me first, John 15.18, 19. If the world hate you, ye know it hated me before it hated you, &c.

Obser. 3. Hence a man may know, whether he himself be a Disciple of Christ, and a Christian, yea or not? If he be

1. The world will hate him:

2. The world will hate him, because he is a Disciple of Christ, 1 John 15.18, 19. This is not alwayes an adequate and proper sign; One hath customers which an­other hath lost; One is of this opinion, another of that: These are enmities of the world within it self.

Does the world and worldly men hate thee, because thou testifiest that the works thereof are evil? Ahab spake out, when he said, There is one Michajah, but I hate him because he speaks no good of me, 1 King. 22.8. Because ye rush not with them into the same excess of riot, speaking evil of you; ye are covetous, ye are proud, 1 Pet. 4.4.

The Lascivious world, which follows the lusts of the flesh, hates them, because they testifie by their chast and holy life, that the works thereof are evil. Herod ha­ted John Baptist, because he said, It is not lawful for thee to have thy Brothers wife.

Thus some are called Legal Preachers, because they testifie against the fleshly, sen­sual and voluptuous Generation, that it is not lawful for them to follow their de­baucht courses, their surfeitings, and drunkenness, their chambering and wantonness, &c.

Obser. 1. The Gospel requires harder duty (do good to them that hate you, i. e. that shew it by evil deeds) than those of the Law; the Law, love thy neighbour, the Son of thy people, but hate thine enemy; the Gospel, do good to them that hate thee

The reason is, because the Promises of God hold forth more Grace, Help and Strength than Nature affords, Rom. 12.19, 20. Avenge not your selves; and therefore the Gospel requires, 1 Pet. 2.19. This is thank-worthy if a man for Conscience towards God endure grief, suffering wrongfully; for what glory is it, if when ye be buffetted for your faults, ye take it patiently; but if ye do well, and suffer for it, or take it patiently, this is thank-worthy: and then our Calling, and Christ's Example is added, vers. 21.

Note hence with what boldness and confidence the Lord Jesus imposeth upon his Disciples, the seeming most unreasonable, absurd duties, and most abhorring to Na­ture, yet if well considered, the most consonant unto Nature and Reason; they suit best with the end of all pure Religion and undefiled, they render us like unto God, they are not contrary to the Divine Nature: They render us like unto Christ, they are consonant to the [...], to our Divine Reason.

3. The Lord would advance his people above the very best of those who were acted with a legal spirit. Nehemiah, I curst them; Elisha did so: So vain is their rea­soning, who alledge examples of those who were under the spirit of the Law; ye know not of what spirit ye are, or ought to be of, if Christians, Luke 9.

How much more should we love our friends? The Disciples were called friends; and though they have other names in Scripture, [...] is the last we read of, 3 Joh. 1.

These are they who love one another, as Christ hath loved them, &c. John 13.34. and 15.12.

But do we not urge this Comparison beyond the drift of it?

Answer. See Ephesians 5.1, 2. Be ye therefore followers of God, as dear Children. 1 John 3.16. Whosoever abideth in him sinneth not.

Repreh. 1. Those who will do no good, lest they should merit; how hardly shall we perswade those men to love, and do good to their enemies, when for fear of me­riting they will do no good to their neighbour.

Repreh. 2. The ungrateful world, to whom much good is done by Christ's Dis­ciples, yet will not be won to God, no, not by God's last remedy and expedient: Saul would not be won, though he acknowledged all David's good deeds towards him, &c. 1 Sam. 24. If a man find his enemy, will he let him go well away? this is a Paradox.

Repreh. 3. Those are so intractable that they will not suffer themselves to be kind­ly dealt withal: Extrema linea odii, nolle ab inimico adjuvari; The highest degree of hatred is, to refuse to be holpen of an enemy. Sons of Belial.

Exhort. 1. Not only bear love and good affection to them that hate us, but also do all possible good we can for the worst, and most mischievous of them: So did David, Psal. 7.4. I have delivered him who without cause was mine enemy, Exod. 23.45. Prov. 25.21. Rom. 12.21, 22.

Exhort. 2. Rejoyce not when thine enemy falleth, and let not thine heart be glad when he stumbleth, lest the Lord see it, and it displease him, and he turn away his wrath from him, Prov. 24.17, 18.

Means. Pray unto the Lord; Thou art good, &c. O teach me thy Statutes! Psal. 119.68.

Axiom the fourth; Pray for them that despightfully use you, and persecute you: Herein our Lord commands his Disciples to express their greatest love to their great­est enemies, in what they can procure of God to be done for them. Wherein Quaere

Who these are who are [...], from [...] or [...] and [...], which encreaseth the signification; so it signifieth to vex one by War, Psal. 55.21. So Elisha advised Joram to set meat before the Syrians.

[...], persecutores, [...], to persecute with all manner of venom, inward and outward; if wanting in the former word, added in this.

2. What Prayer for them? Intercession.

Reason. They have great need to be prayed for.

1. They cannot pray for themselves; God hears not sinners, &c. John 9.

2. What they do, they do ignorantly.

3. Their wickedness blinds them, they have upon them a veil of ignorance and unbelief: When Saul was converted, there fell scales from his eyes.

4. Their sin is so great in persecuting, &c. that the Lord knows they cannot con­quer their enmity by any offices of love and well doing, therefore they have need to pray for God's help, that's the last remedy, it may do it; sana anchora.

5. There may be hope of their persecutors themselves.

Obser. 1. The same Precept which the second Answer distinguisheth.

Blessing is [...], benedicere, to speak good words to them: praying Notes inter­cession for them against evil, especially that the sin be not laid to their charge, if done ignorantly, Luke 23.34. Acts 7.

Obser. 2. There are degrees of Graces, and increase of them in Christ's Disciples.

3. There are degrees and increase of enmity in the Disciples enemies: as, 1. want of Love; 2. Dislike; 3. Emulation; 4. Envy; 5. and lesser Enmity and Disaffe­ction; 6. a full Hatred; 7. an Hatred that can be no longer concealed, breaks out into acts of deceit.

4. As the Graces of the Disciples increase, so doth the enmity of their enemies in­crease.

5. As these degrees of enmity increase, so must our Love increase in loving them, blessing them, doing them good, praying for them.

6. Pray for them that pray against you, that curse you: Our Lord did so, Father forgive them, Luk. 23.34. Stephen did so: Lay not this sin to their charge, Acts 7.60. And why should not we do so?

Thou art good, and doest good: That's our method; 1. to be Good; 2. then to do Good.

Obser. 2. Vertue, Piety, Goodness in the Disciples may be persecuted: See Notes on Mat. 5.10.

Obser. 3. How far it's possible men may swerve, &c. ibidem.

Obser. 4. Our Lord neither by Precept nor Example commends unto us opposition or revenge, &c.

Obser. 5. The eminent estate of a true Disciple of Christ. On an high hill men may see the clouds rack-below. He who is on the hill of the Lord, he sees all the jars and differences among men.

Obser. 6. Here is some hope left even for those who persecute, and despightfully use the Disciples of Christ, yea, Christ himself, as he himself interprets their actions, Acts 9.

The Lord would have them prayed for, and that by those whose prayers he will hear and grant, even the Disciples of Christ: The Prayer of a righteous man availes much. Even they who have been the betrayers and murtherers of Christ himself, they have been saved by Christ's Prayer for them, Luke 23.34. Yea, Paul who calls himself the chief of sinners, 1 Tim. 1. and God shewed mercy to him, and he shews the reason, that in him Christ shewed all patience, that he might be a pattern to those who should believe in him, to life everlasting: for so men may reason à pari, nay, à majori, if so great a sinner, yea, a persecuter of Christ and Christians, yet found mercy with God, why may not I?

As a Physician, in an house where many lie sick, undertakes one who is the most desperately sick of all the rest, and cures him; all the rest will hope well every one of his own condition, that he is curable.

This word is spoken to thee, whoever thou art, who hast persecuted the way of God, and those who walk in it, even to the death, who hast mis-giving and despair­ing thoughts of thy self. The Lord hath sent his Word, the Great Physitian, who hath cured him, who was in a worse condition than thou art in.

This is no doctrine of security, to lul men asleep in their sins: The Lord requires his fear in such, and turning unto him. Ye have done all this wickedness, saith Samuel, yet turn not aside from following the Lord withal your heart, 1 Sam. 12.20. Fear the Name of the Lord, and depart from evil: So will the Lord send the Son of Righteousness, who shall arise upon those who fear his name, Mal. 4.1, 2.

Pray for them that persecute you: It is our Lord's Precept, and no other than what he himself practised, he loved and prayed for his enemies; he is merciful and gracious, yea, the Love and Mercy, of the Father, it self. Christ sheweth and requires more Mercy, than the Righteousness of God strictly taken doth. The Gospel both shews and requires more Mercy and Grace than the Law. The Spirit of Christ, where­with the Saints are acted, must needs be a merciful spirit, a loving spirit towards all men, towards the worst of men. When our Lord and Master requires such hard duty [Page 136] of us, so contrary to corrupt nature, so much above man's reason, and that with such confidence, it's evident that the obedience unto those hard precepts will be requited in the effect, and issue of it, which is to be like unto God himself, who is the chief good, whose aim it is to render us like unto himself: O let that come to pass to every one of our souls.

God is our Father in Heaven:

  • 1. By Creation; Adam was the Son of God, Luke 3.
  • 2. By Providence in two principal Acts: 1. Conservation; 2. Gubernation.
  • 3. By Regeneration.

In Heaven, not only in this outward and visible body, and so the Heaven of Hea­vens cannot contain him: He is in all his Holy Angels and Saints, all his heavenly minded ones; in him we live, and move, and have our being: God is in you of a truth. God himself is called [...], Heaven; so the Heavens rule. What reason can be given either for his Habitation or Fatherhood, but only the counsel of his own will, according to which he begat us? James 1.

Obser. 1. Therefore Heaven is the first object of Divine Faith; it's a known Rule in the Schools, A tertio adjecto ad secundum valet consequentia; if our God and Fa­ther be in Heaven, therefore he is, Heb. 11.6. He that comes unto God, must believe that he is.

Love our Enemies. This is the brief summ of all the Commandments: Sometime we read them many, as Affirmative, 248, Negative 365. Essay. These all abridged to ten, &c.

Obser. 2. We have all one Father, one God, who hath made us all, Mal. 2.10.

So he teacheth us to pray; Our Father which art in heaven.

Obser. 3. A reason for that short Prayer, God is in heaven, thou art on earth; there­fore let thy words be few; the Chald. Paraph. explains it, When thou prayest, let thy words be few, Eccles. 5.1, 2.

Obser. 4. This infers all dependance, Faith, Hope, Love, all Faith and Hope in him, all Honour: A Son honoureth his Father, Mal. 1.

Prayer ought to be made unto him, which is interpretatio spei: It's a ground of brotherly love.

Means. Do we believe this? Then add unto your Faith, Vertue.

Dehort. Call no man Father upon earth, Mat. 23.9.

Are we exempted then from honour to our Natural Parents? No, nor from honour to our Spiritual Fathers, who have begotten us unto God; as Paul was the Father of the Corinthians, 1 Cor. 4. But in regard of the first, and original fatherhood, so as there is one God and Father of all; so whether Natural or Spiritual Fathers, they are instruments unto our Heavenly Father.

2. Specially, this is spoken to the Disciples who are begotten anew unto the hope of Life; and therefore our Lord saith, Call not your Father, [...] Your: He would our hearts should be raised up unto the Everlasting Father, of whom the whole family of Heaven and Earth is named, Eph. 3. Thus John 1.12, 13. As many as received him, to them he gave power to become the Sons of God.—Who are born not of blood, nor of the will of man, but of God.

NOTES AND OBSERVATIONS UPON MATTHEW. V. 45.

[...].

That ye may be the children of your Father which is in hea­ven, for he maketh his Sun to rise on the Evil and on the Good, and sendeth rain on the Just and on the Ʋnjust.

HItherto we have heard the Law of Love; come we now to the Reason of that Law.

The Reason; see in the Analysis.

There are many things contained in these words, which might be in­sisted on more particularly: I shall speak of them only according to their scope.

1. God is our Father in Heaven; as before.

2. Our Father in Heaven makes his Sun to rise upon the Evil and upon the Good.

3. He rains upon the Just and the Unjust.

4. Our Lord commands his Disciples to love their Enemies, to bless them that curse them, do good to them that hate them, pray for them that despightfully use them and persecute them, that they may be the Children of their Father; for he causeth his Sun to rise upon the Evil and upon the Good, &c.

2. Our Father makes his Sun to rise upon the Evil and the Good. The Sun is here called God the Father's Sun, because he Created it, and hath power to dispose of it, and the motions of it. The word [...], which is here rendred, to make to rise, is used in a transitive sence otherwhere very seldom; and that it is here so used is by an Hebraism, according to which Neuters and Intransitives are used, as if in Hi­phel, as Transitives.

The Reason in regard of 1. God, 2. the Creatures.

1. His common Providence over all; He hateth nothing that he hath made, Wisd. 11.24. and 12, 13. Neither is there any God, but thou that carest for all things: His Power and Authority is over the Sun.

2. The necessity in the Creatures, the need they have of light and life; his mer­cy over all his Creatures, and his love to mans eternal welfare. His compassion on all who are degenerate and turned from him; that this his goodness may lead them to repentance, Rom. 2.4.

Doubt. That ye may be the children of your Father which is in heaven, &c. It's forcibly implied that ye are his children, when he is called your Father; how other­wise can he be your Father unless ye be his children? and if ye be his children al­ready, when he is said to be your Father, what need is there that ye should love your [Page 138] enemies, bless them that curse you, do good, &c. that ye may be the children of your Fa­ther? It's answered by some, that this is by way of convicton, that ye may approve your selves to be his children, by being like unto him. But farther, God is said to be our Father, and we his children divers wayes, and in divers degrees, according to that ineffable and unexpressable Generation of the Son of God, and the process of the Holy Spirit. Of his own will he begat us, Jam. 1.

We read of Children born from the dead, such as have died unto their sin, and so become the children of the Everlasting Father, even of Christ; who is [...], the Father of Eternity: After his Resurrection from the dead, he calls them children; I go to my Father, and your Father.

There are also Children who are born of the Spirit; of this Son-ship speaks John, 1 John 3.1. Now are we the Sons of God, but it appears not what we shall be, but we know, when Christ who is our life, shall appear, we shall be like him.

Obser. 1. Literally, Spiritually: 1. Literally, The Sun is God's, his Creature, and to be disposed of by him, as he makes it rise and set, so to stand still, so to go back, God hath Power and Authority over it, the most Glorious Body of light; it hath therefore the name [...], which signifieth a Servant, because it serves God, and the Creatures of God. It's better thus to follow the Scripture, than to trouble mens minds with other Contemplations in Nature.

Obser. 2. What a dignation, what a condescention is it for him, whose the Sun, and Moon, and Stars are, to regard man! It is the argument of Moses, Deut. 10.14, 15. and David, Psal. 8.3, 4. and 24.1, 2. and 144.3. Lord what is man! yea, what a great Grace is it to the Church of God, to Israel, to the surrogate Israel! Deut. 10.14. The heaven, and the heaven of heavens is the Lord's thy God, the earth also, and all that is therein.

Obser. 3. The God of heaven is our Father, if we be Christ's Disciples (your Fa­ther) The heaven of heavens are the Lord's; the earth he hath given to the children of men.

A ground of contentation in our own estate, what ever it is: abide with God, 1 Cor. 7. Your heavenly Father knows ye have need of these things; cast all your care upon him, for he careth for you, 1 Pet. 5.7.

Obser. 4. The Soveraign Power, Authority and Love, which all the children of God may hope and expect from their Father; Pater est nomen potestatis & pietatis, saith Tertullian. Psal. 115.3. As for our God, he is in heaven, he hath done whatsoever he will. The Lord hath Soveraign Power also over the earth, and all things in it: The earth is the Lord's and the fulness thereof, Psal. 24.1. Yet he is pleased rather to be stiled our heavenly Father, and our Father which is in heaven.

Obser. 5. There are some who may be truly called good men; our Lord calleth them so: who may be called Just men, and such as need no repentance, Luk. 15.17. This is the rather to be heeded, because some are wont to take and mistake certain places of Scripture, which they make Rules to all the rest. As there is none that doth good, no not one, &c. where the Apostle speaks of the Apostate state of the Church.

Quaere, Whether of these two tend more to Faith and Obedience? whether to say, that some there are good and just men, or to say, there is not a just man upon earth? which the wise man speaks only of possibility of sinning; as I have heretofore shewn.

These Meditations, and such as these may be gathered out of the words, but their main scope is, to shew our heavenly Father loves his enemies, doth good to them that hate him, and to excite and stir us up, who call our selves his children, to be like unto him herein.

Obser. 6. The course of Nature is not unalterable, which conceit is one ground of Atheism. The world is not so disposed, and set in such an immutable course, but that it may admit of changes, according to the will of its Maker, a free Agent, in whose hand and power it is. God makes the Sun to arise, he can make it to stand still, or go backward or forward, profer was made of both by Esay to Hezekiah. And whereas Ahaz was bidden to ask a sign in heaven; surely that had been in the Sun, or [Page 139] Moon, or other heavenly bodies, as unalterable in course of Nature, as the Sun is.

Obser. 7. Hence we may justly wonder at the large bowels, and compassions, and mercies of our God towards his enemies; He makes his Sun to arise upon the evil, and upon the evil first; the evil are first named, and indeed, 1. because there are more evil than good, and the wicked prosper more in the world than the good, and have a greater share in the world than the good have; in this respect he may be said to make his Sun to arise, rather on the evil, than on the good.

Mysticé. Christ is [...], The brightness of his Fathers glory; God is light, and Christ is light of light.

Exhort. 1. To the Evil, that they sin not against the light.

2. To the Good, that they walk as children of the light.

Mysticé. The Lord makes his Sun of Righteousness to arise upon the Evil, and upon the Good; for the Son of God, who is the Sun of Righteousness, enlightneth every man that cometh into this world, John 1.9. In them hath he set a Tabernacle for the Sun, &c. as [...], a Giant to run a race, Psal. 19. Rom. 10.18. Ʋpon whom doth not his light arise? saith Bildad, Job 25.3.

Obj. But here some will except, and say, that the Sun of Righteousness only ariseth upon those that fear the Lords Name, Mal. 4.2.

Answ. Know we therefore that the light of the Divine Sun, is either his prevent­ing or following Illumination, his preventing or consequent Grace both, Joh. 1.8, 9. His preventing Grace appeareth to all: He hath shewn thee, O man (Man is taken as largely as Adam, for that's the word there, Mich. 6.8.) what is good, to do justly, &c. The Grace of God that brings salvation hath appeared unto all men: That is, John (the Grace of the Lord, as his name signifieth;) if this Grace did not appear unto the evil, how could it be said, that he enlightens every man coming into this world? and Titus 2.11. How could evil men be unexcusable before God, unless they had some Grace vouchsafed unto them, which should take away all excuse? How could they be said to sin against the light, unless the light had shined unto them, Joh. 15.22. If I had not spoken unto them, they had had no sin. If a man will rather yield himself to be hood-wink'd and blinded by the Prince of darkness, than that he will open his eyes, and see the light of Life, as those do, in whom the God of this world hath blinded their eyes, &c. If a man wilfully shut his eyes against the light, or shut the casement, or draw the curtain and keep out the light, surely he makes himself unexcusable, that he sees not the light, and may be truly said to sin against the light, if he oppose, or turn from such illumination, the means of knowing God, as God affords him: As for the following words, ye read it in the next words; Looking for the blessed hope of the glorious appearing of the grace of God, and our Saviour Jesus Christ, Tit. 2. The Sun brings with it all the active and seminal vertues and powers of all Herbs and Plants in the earth, and draws them forth; so doth the Son of Righteousness bring with it all enlivening and quickning power, to elicite and draw forth all what is good in us, That our light may shine before men.

Obser. 2. All things fall alike to all men, Eccles. 9.2.

Obser. 3. It is no certain adequate evidence of God's Child, that these common gifts of God are given to him.

The Lord raineth upon the just and unjust.

Reason. The same as in the former; the same care of all, the same necessity of the Creature; the Lord here testifieth his love, Acts 14. He gives men rain from heaven, and fruitful seasons, filling mens hearts with food and gladness, that they might seek out God, and his goodness might lead them to repentance. In regard of the good and just, that they might be more confirmed, and know the end of these outward dispensa­tions of God, Psal. 4.6, 7.

Object. This is not alwayes so, for Amos 4.7, 8. there the Reason is given, that men should turn to the Lord.

Obser. 4. Natural effects are ascribed to the God of Nature.

Pluit, tonat, ningit, grandinat.

[Page 140]
Rain, thunder, snow and hail,
Proceed from him that ruleth all.

We ought to acknowledge these: Can any of the vanities of the Gentiles give rain, Jer. 14.22? Rain is either 1. Natural, or 2. Spiritual; and that 1. either Good, or 2. Evil.

Mysticé. The Lord makes his Spiritual rain, the rain of his Word, to fall upon the Just, and upon the Unjust, even his Word, which is as the rain.

Regeneration, and the New Birth, that we are born again is from above, John 3. Except a man be born [...], from above; I am from above, saith the Son of God.

Obser. 4. Sun and Sun-light, and Rain are from above, from God: Every good and perfect gift, the fruits of the earth.

Repreh. On whom the Lord rains, yet they bring forth no fruit, Heb. 6.

Rain stands and sinks not in either stony places, or where the earth is full.

Consol. This is my condition; many so complain, when there is no cause; when by their good fruits they are known.

Exhort. Neglect not the Word.

Gutta cavat lapidem, non vi, sed saepè cadendo;
Sic homo fit justus, non vi, sed saepè monendo.
The drops do wear the stone, by often dropping on't;
So men become reform'd, when God is minded oft.

Obj. But I am that earth, that is near unto burning.

Answ. Wherefore doth he say near, but that we should be awakened and stirred up to prevent it, that we come no nearer, whose end is to be burned? The Servants of Benhadad watched for a word, out of the Kings mouth: Such is this of burning.

Obser. 6. Consider both together, Sun and Rain; the greatest blessing: this is soon discerned; if either apart without the other, an heavy judgment. The Sun scortcheth and burneth up the fruits of the earth: The rain is also sometimes a curse, Ezech. 38.

Exhort. Do good to them that hate you. Hereby we advance God's end.

2. It's the most powerful and effectual way.

3. If it do not prevail, [...], it is for a testimony.

4. It's natural to the Disciples to do good.

5. It's the precept of the Lord unto us.

Obj. But they shun us, they avoid us, they seperate us from their company.

Answ. If they avoid thee, follow them with love and doing good; doth not our God do so to us?

Obser. 7. The Lord can restrain his Sun from rising, cause it to stand still, go back; He hath done both: He can with-hold his rain, give it dispensation hereby, where, and to whom he is pleased to bestow it. He hath done so: He hath rained upon one City, and not rained upon another: But he chooseth rather to do good unto all, to bad and good, just and unjust.

Obser. 8. The Sons of our Father which is in heaven, ought mainly and princi­pally to look after the heavenly inheritance, an inheritance undefiled: Ye have in you a better and more enduring substance; heavenly things in Christ, spiritual blessings. He gives us possession of heavenly things in Christ, the earnest of the spirit, as a Clod of earth gives possession of the whole field, Eph. 2. As for the earthly things, they are our Fathers, and he knows what you have need of: Hence it is, that the earthly things are called [...], Luk. 16.11, 12. If ye have not been faithfull in that which is an­other mans. Envy not the gifts, to the Sons of Keturah, while the inheritance is Isaac's and ours, if we be as Isaac was, Gal. The heaven of heavens are the Lord's, the earth he hath given to the children of men.

Repreh. A just reproof, of many who say, that their Father is in heaven, yet all [Page 141] their care and labour is about the earth, and earthly things. Look into the business of the world; Si spes refulgeat lucri, If there be any gain to be gotten, it's a thousand to one, but one Son of God or other is engaged in it; or any place of profit.

Obj. Wherein doth their Godliness consist?

Answ. Their whole business is about earth, and earthly things: We must take their word for it, that they are Sons of God, otherwise they seem to be the children of this world; as proud, more envious, more covetous, extreme wrathful and revenge­ful, wherein consists their Souls, their God, their Lives; yet they keep the Sabbath, hear, and break bread; just such Sons of God the Prophet Esay speaks to, Esay 1. bring no more vain oblations, &c. yet they keep the Sabbath, cease to do evil.

Repreh. Who entertain hard opinions of God, that he hath decreed everlastingly to destroy the greatest part of mankind, without any consideration of sin. How can this stand with the goodness of God, and the Precepts of Christ to his Disciples; surely it is rather for the winning of all men unto God.

Exhort. 1. Envy not the Earth to the earthly man, it is his portion. Abraham gave gifts to the Sons of Keturah. Esau went into the Countrey. My Son, all that I have is thine.

Exhort. 2. Pray for them who despightfully use you and persecute you, that ye may be the Children of your Father, &c. He shall love thee more than thy Mother doth.

Means. 1. Renounce all hateful thoughts. 2. make much of, and prize highly all thoughts which tend this way of love, they come from God, for Nature never ascends thus high. Water ascends no higher than the Fountain; whatsoever is of the flesh, is flesh, and proceeds no farther, man's reason is against it, John 3.6. Julius Caesar is said to have honoured Pompey, whom he had overcome, and set up his Statues, which others threw down.

Psal. 139.17. How precious are thy thoughts, O God! V. Lat. hath, Nimis honorificati sunt amici tui Domine; Thy friends, O Lord, are highly honoured; put both together, how precious are thy friendly thoughts, thy thoughts that tend to neighbourly love. Hast thou such thoughts in thee to be reconciled to thy enemy, to win him to God, and so to thy self? These are God's, they are none of ours, for we cannot think any thing of our selves, 2 Cor. 2. Thus we understand, Jer. 9.23, 24. I am the Lord who exercise loving kindness, judgment and righteousness in the earth. How doth the Lord this, but by putting in our mind good thoughts, for without him we can do nothing? this is therefore called the kindness of God, 2 Sam. 9. David had all along preserved Saul's life from destruction, 1 Sam. 24.16, and 26.

That ye may be the children of your Father, &c.

That is, say some, that ye may be like your Father which is in heaven; and so in­deed some Greek Copies have [...], instead of [...], like instead of what we turn Chil­dren: But that comes short of the genuine intention of our Lord here, unless we un­derstand what they call an essential similitude and likeness. But indeed our Transla­tion here comes short of what is the true meaning of [...], as all know who know the Greek Tongue; [...], signifieth Sons, not Children at large: So that our Lord here would have the strong and abler Sex understood: As where ever we read the Chil­dren of Israel, as we often may, the words are [...], the Sons of Israel.

That ye may be the Children of your Father which is in heaven.

The Lord's aim is the aim of all true Religion, to render us like unto himself; He hath a large heart, and he would that we should be men according to his heart: The Childrens duty is Patrizare, to imitate their Father.

Obser. 1. A man is not altogether passive in his spiritual filiation or sonship. Our Lord exhorts him to love his enemies, that he may be a Son of God.

Obser. 2. Spiritual filiation is wrought by such actions, as God's actions are, Phil. 2.15. Col. 3.12. Similitude to God, or unto the Evil One, makes children to the one or the other, of God, or of this world, Ezec. 16. John 8.

Obser. 3. Our Lord raiseth up his Disciples thoughts and desires to the highest pitch of holy ambition, even to be like unto the most high God; to be above the earth and earthly things, [...], to have their conversation in heaven, Phil. 3. But 2 Chron. [Page 142] 14.4. they must seek the Lord, and do his Commandments. Mean time, this holy am­bition supposeth, that they are Disciples, that they are such as deny themselves, and really and truly take up their cross daily, and follow the Lord Jesus. Consider this well, because I know there are many high-flown Christians, who climb up into the fold another way; not that they do so, but imagine they do so: Perveniri ad summum, nisi ex principiis non potest, There's no coming to the end, but from the beginning.

Repreh. Those imagine themselves to be the children of their Father which is in heaven, before they have performed this and other such duties upon earth; who pre­tend to love God, whom they have not seen, before their brother whom they have seen; Soar up to Union with God, before they are separated from their sins: they imagine Castles in the air, as if they had Jacob's Vision, and yet have no Ladder that reacheth from Earth to Heaven.

Love your enemies, &c. that you may be the Sons of your Father who is in Heaven.

Means. Lay aside all disaffection, &c. we are commanded to love our enemies, to lay aside all evil speaking: we are called to blessing, and speaking well of them, and to do them all good, and shun all evil doing, all evil wishes and prayers against them, all intercession against them; such ye read, Rom. 9. such come from a legal spirit, where ever we find them.

Do we believe this to be a truth, that we ought thus to love our enemies? it's great faith that believes all this, as our Lord calls the womans faith, great faith, Mat. 15. It must needs be great faith, that must remove these mountains. Our Lord, upon like occasion, saith to his Disciples, have faith in God; the words indeed are not so, but [...], i. e. the faith of God; as Omnia quae Dei sunt magna sunt, Whatsoever is of God is great.

Add to your faith, or in the same faith add vertue, or prowess, or courage. When we have so done, then we shall know, that it is as feasible and possible as other duties are.

Pray for help, even the Spirit of God, Luke 11. if ye that are evil give good gifts to your children, how shall not your heavenly Father give you that ask him his holy Spirit, &c.

NOTES AND OBSERVATIONS UPON MATTHEW V. 46, 47, 48.

[...];

[...];

[...].

For if ye love them which love you, what reward have ye? do not even the Publicans the same?

And if ye salute your brethren only, what do you more than o­thers? do not even the Publicans so?

Be ye therefore perfect, even as your Father which is in hea­ven is perfect.

THe other reason of the Law is, that the Disciples of Christ should be unlike unto other men, and that 1. in the extent of their love beyond the Publicans, and that from the in­utile; otherwise they have no reward; 2. in the expression and manifestation of their love in salutations, which ought not to be confined only to their brethren and friends, whom the Publicans only salute, but enlarged also to all men: And this is urged by the eminency, and height of duty, required of them above other men, [...];

1. The Publicans love those that love them.

2. If the Disciples love those only, who love them, they do only what the Pub­licans do, and have no reward.

3. The Publicans salute their friends.

4. If the Disciples of Christ salute their friends only, they do no more than the Publicans do.

5. We ought to be perfect as our heavenly Father is perfect.

6. Because the Lord is thus good, bountiful, merciful, therefore be ye perfect, as your heavenly Father is perfect.

1. The Publicans love those who love them.

The word [...], is from [...], and [...], properly to buy the customes, which he who did under the Romans was called [...], Publicanus, qui publicum redemit, namely vectigal, who bought the publick toll or custome of things vendible import­ed; these among the Romans were, Gratiosissimi apud omnium hominum ordines; most [Page 144] acceptable among all orders of men, saith Tully; viz. because they brought in wealth out of the Provinces.

But among the Jews, now being a conquered people, and in subjection to the Ro­mans, they were Odiosissimi apud omnium hominum ordines; the most odious and hated people in the world, and that for divers reasons, which we may refer.

1. To a Civil Account, 2. to a Religious.

1. If we refer this hatred to a Civil Account,

1. The Publicans were Collectors, and such as gathered their money, and that a­mong the populacy was enough to make them hated alone, [...], Men love their money as their blood, and their life and soul; and therefore him who takes it from them, they look upon as such an one as almost kills them.

2. They gathered this toll and custome, for the Romans who had conquered them, and therefore they extreamly hated them; so one gives counsel to his Son, Take not a Wife saith he, out of any Family, whereof one is a Publican, for they are all Pub­licans, that is, Thieves and wicked men.

2. They were odious upon a Religious account.

1. In that some of them conceived it unlawful to serve a Foreign Power, or to have any other Governour over them, but God himself, or one who should rule over them for God, as one of their brethren, according to the Law of God, Deut. 17.

And upon this occasion were many troubles.

2. Many of them were wicked men, exacting and extorting more, then the Law allowed them; so that instead of [...], Publicans here; Luke 6.32. [...], Sin­ners, love those who love them; vicious, loose and lascivious persons, and so many of them were esteemed by their own Countrey men, who declined their company, would not admit them to bear witness. Our Lord notwithstanding, who came to save sinners, conversed with them, though he incurr'd the imputation of being a friend of Publicans and Sinners, Mat. 11.

Yea, however odious the persons might be, by reason of misbehaviour of themselves in their office, yet was not their office in it self unlawful, or not to be born and exe­cuted by the Jews; if so, St. John had not given them direction how to behave them­selves well in it, but would have bidden them give over their office, as he doth not, but teacheth them how to behave themselves well, Luke 3.12.

2. The Publicans loved those who loved them.

This is here expresly affirmed.

The Reason is evident from the consideration of 1. the nature of Love, 2. the Pub­licans themselves.

1. Out of the nature of Love, and the causes of it.

1. It proceeds from similitude; but

2. Among the causes of Love, there is none more powerful than to be beloved.

2. The Publicans were men most of all hated by all sorts of men, and therefore it was their interest, and that which very neerly concerned them, to love those who loved them, especially those of their own profession, that so they might as weak pil­lars, support one another: as when the air is the coldest, the fire scortcheth most, by reason of Antiperistasis; and ubi majorum limina frigescunt, the Publicans, because their neighbours love grew cold towards them, they loved their own friends, who loved them the more fervently.

Obser. 1. Even the Publicans, how bad, how unlovely soever they were, they had some who loved them.

The Naturalists tell us, that the Cuckow, though a base, timorous, idle, cruel, un­thankful bird, and hated, or contemned by almost all the rest, yet hath a great friend of the Kite, that will carry her when she is lazy, and bring her into a warmer cli­mate after winter, [...], alway a Daw will sit by a Daw; pares cum paribus facillimè congregantur. Every like loves its like, saith the Wise Man: whence we may note, what a strong argument it is, that a man must be good, just honest, &c. Why? because he is beloved, viz. by such as he himself.

Obser. 2. This discovers unto us, how wastfully and prodigally, our love, the most [Page 145] precious affection of the Soul, which the Lord challengeth entirely, is bestowed up­on things and persons, vain things.

Vain and sinful persons, who find out one another, and find a mutual complacen­cy one in other, pot-friends, and companions, friends of the same Club, who meet meerly to advance their corrupt ends, their profits and pleasures and honours: And this is the friendship of this world, which is enmity against God.

2. If the Disciples love those who love them, they do no more than the Publi­cans do, and have no reward.

But ought not the Disciples of Christ to love those who love them? No doubt they ought; for [...], is before [...], brotherly love is before common love, 2 Pet. 1.

These words are comparatively to be understood, viz. That the Disciples of Christ, ought not to love those only who love them, but to extend their love even to their enemies, as was shewn before. Thus oftentimes in the Word of God we meet with a seeming [...], or opposition, whereas it is indeed only [...], a pre­ferring of one before another; as I will have mercy and not sacrifice.

Repreh. Those who take themselves, for the Sons of God, yet love those only that love them: for as every man hath an opinion of God, so commonly he dispenseth, and measures out his love unto men; whereas therefore some men fancy God, as that evil servant did, that he reaps where he did not sow, they will love none, do good to none, except they merit by it: But what hast thou, that thou hast not received? Others fancy God to love some few, &c. See Notes on Psal. 112.

If ye love those only who love you, ye have no reward; that's equipollent, and of the same extent with the words of the Text; What reward have ye? Luke 6.32. hath [...]; What thank have ye?

The Reason is, the Divine Reward is proportioned unto our Labour; if therefore men love only to be beloved, and only those who love them, they have their re­ward, i. e. the love of those whom they love.

Doubt 1. But here a question may be moved; Ought the Disciples of Christ to love their enemies for a reward?

Answ. The Lord exalts holy affections in men, according to their capacities and abilities; from his enemies a slavish fear, which is wrought in them by punishments, which if it work a change in them, he abstains from evil, though for fear of punish­ment. The Lord draws hope from them of some temporal reward, if herein he be faithful, the Lord excites his love in him, by propounding himself as a Father, Gen. 15. And in this disposition the good willing child looks at his Fathers love, and ac­cording to his degree of Grace, loves God as his Father, and hopes in him for the eternal reward: Of this our Saviour speaks, Mat. 6.1.

Doubt 2. But hath not humility it's reward? hath not patience, meekness, mercy, faith, hope, &c. doth the reward wholly depend upon the love of our enemies? doth not our Lord say, Blessed are the poor in spirit, the meek, the merciful, &c. And shall none of all these have any reward?

I Answer, unto whom doth our Lord make all these promises? were they not made to his Disciples who loved him, and obeyed them, and denied themselves, and took up their Cross daily, and followed him? To these, and such as these, he saith, If ye love them who love you, what reward have ye? If ye expect a reward from your Father which is in heaven, ye must love your enemies, &c.

But shall humility, mercy, patience have no reward? surely they shall have no re­ward from our Father which is in heaven, unless they proceed from, and be accom­panied with Love, 1 Cor. 13.

This is meant by what the Apostle hath, 1 Cor. 16.14. [...], Let all your things be done in love: Ye are Disciples, whether therefore ye shew mer­cy to the poor, or suffer persecution, all must be done in love, and from love, other­wise it hath no reward.

Doubt 3. Yet one doubt more must be satisfied; our Lord saith, If ye love those who love you, what reward have ye? do not the Publicans the same? And might not [Page 146] the Publicans do some good work? and if so, doth not the Lord reward every man, according to his work? Mat. 10.41, 42. And where the Lord saith to Abraham, Gen. 12. I will bless them that bless thee, &c. In these and many like places, they who do good works, such as are in genere bona, they have a reward, namely such as is suitable to their work.

But our Lord speaks here of the Eternal Reward.

The Egyptian Widwives, who saved the Male Children alive, the Lord reward­ed them for their love and kindness which they did to his people, Exod. 1.21. He made them houses, i. e. he encreased them with Families and Children, as they had spared the Hebrew Children alive.

Obser. 1. Meer natural actions have no reward.

Obser. 2. There is a reward for the Righteous, Esay 3.10.

Obser. 3. The reward of the Righteous who love their enemies, &c. is out of pure Grace, for so what St. Matthew here calls a reward, St. Luke 6.32. calls Grace, and 1 Pet. 1.13. The Grace that shall be brought unto you at the Revelation of Jesus Christ.

Confut. Hence that rule among the Schoolmen appears to be untrue, Omnis actus ejus qui est in gratia, est meritorius; Every act of him who is in the state of Grace is merito­rious, and deserves the Eternal Reward: Surely the Disciples of Christ were in the state of Grace, to whom yet our Lord saith, If you love your brethren only, what re­ward have ye?

3. The Publicans salute their Brethren by the name of [...], by brethren, are to be understood. Israelites only, according to what we read, Lev. 19. [...], to Salute is properly to embrace, which is, or ought to be an expression of love and joy manifesting it self in loving gestures and words, according as Homer, Iliad.

[...]

They rejoycing, embraced him with the right hand, and with sweet words; it Answers to that Hebrew Phrase, to ask one of his peace or welfare, so Exod. 18.7. They asked one another (Jethro and Moses) of their peace; so Judges 18.15. They saluted him, (in the Margin) they asked him of peace.

This Salutation was wont to be of equal extent with their love, being confined to their own Nation; so was their Salutation also.

4. If Christ's Disciples salute their Brethren only, what do they more: Our Tran­slators add here a Supplement, than others, which although it be true, yet [...], (as I shewed in opening vers. 20.) is somewhat that is excellent, and so we may un­derstand the words here; what excellent thing do ye?

Obser. The Lord requires and expects of his Disciples, that they be an Excellent People, that they do somewhat more than others do.

Hence it appears, that the Lord requires Salutations, not only of our brethren and friends, but also of others: They are such as win and maintain love among men, how else had the people of God lived among their enemies? how else did Paul become all things unto all men, had he not complied with them? 1 Cor. 9.

Repreh. Those who are wanting and faulty in this duty of Salutation, and bring in among Christians, an unfriendly and unchristian behaviour, without common expres­sions of love and friendship, directly contrary to what our Lord here requires. He re­quires a greater measure of love, and expression of love in honouring of men, 1 Pet. 2.17. Loving all men, saluting all men: These restrain their love to a few of their own, and their expressions of honour and love in salutations.

What they are wont to say, that they bear an inward love and honour unto all, it's as much as if they said nothing at all; for the nature of honour is outwardly expressed in the signs of it, and the inward love and affection is declared in outward saluta­tions suitable thereunto, as 'tis evident to common sence, and needs no further proof; so that such behaviour is at least a great weakness: And truly I pity them who need­lesly, yea, contrary to the Rule of the Word, bring inconveniences and mischiefs upon themselves, and scandalize the Christian Religion, as if it were a rugged, unmannerly, [Page 147] and uncivil Religion, whereas it is most civil, and debonaire, and lovely, and winning in the whole world. What they say, that men ought not to look for, and receive ho­nour one of another, is true, and they scruple to give that, which others may not receive. I Answer, let men do what becomes them, whatever becomes of what they do.

But if men do what they do out of Judgment, and pretence of Reason, let them know it's scandalous to the Christian name, and utterly a fault among them: that whereas they would seem to bring in a greater eminency and excellency of Christi­nity among men, then hath been before in the world, they render themselves blame-worthy, in that they make men believe, that the Lord required, a rude, inhumane, morose and cynical behaviour, yea, and they cause that which is good in them to be evil spoke of.

Be ye therefore perfect, as your Father which is in heaven is perfect. These words contain the conclusion of our Lord's Exposition of the common Law of Love, espe­cially the love of enemies, which contain these Five Divine Truths.

1. Your Father is in heaven; 2. he is perfect; 3. be ye perfect; 4. be ye perfect as your Father which is in heaven is perfect; 5. your Father which is in heaven makes his Sun to rise upon the evil, and upon the good, &c. patrizate igitur, be ye like your Father; Be ye perfect therefore, as your Father which is in heaven is perfect.

I might thus [...], but I shall, for brevity sake, speak of them all in one Di­vine Truth, as it is inferred out of the former doctrine, of which I have already spo­ken, as it lies in the words.

Because your heavenly Father is perfect, be ye therefore perfect as he is perfect.

Wherein we must enquire, 1. what is meant by perfection; 2. how we are to un­derstand perfection, as our Father in heaven is perfect.

1. By perfection here, we are not to understand only sincerity, which is opposite unto hypocrisie: But here must be understood a full, compleat and absolute perfe­ction; for our Father which is in heaven, is here said to be perfect, and so he is, both in his Essence and Attributes, and in his Works, Deut. 32. His work is perfect; our Translators were well advised of this, and therefore they could not here juggle with us, and impose other names upon this most eminent duty, as elsewhere they do, when they turn, Jacob was a plain man, which is, [...], a perfect man; and turn [...], un­defiled, unspotted, unfeigned, upright; Perfectum est in quo omne illud est quod melius est esse, quàm non esse.

For Sincerity and Integrity is a Grace and Vertue opposite unto Hypocrisie and Dissimulation, which is understood even in the lowest and weakest Duty; as in a good Will, it's required that we be Sincere and not Hypocritical, and in the passage out of the sinful Life, it's necessary that we be Sincere and Upright.

Thus when the Sons of Israel came out of Egypt, they brought their dough un­leavened, which the Apostle interprets Sincerity and Truth, 1 Cor. 5.

There is a Perfection; 1. according to Time; and 2. according to Nature; 3. ac­cording to Universality.

1. Perfection, according to time, is a resemblance in all the parts unto our Father who is in Heaven: As a Child new born, hath all the parts and members inward and outward of a perfect man, and he may be truly said to be perfect in his kind.

2. A perfection, according to Nature, when whatever is due to their Nature is in it.

3. A perfection according to Universality; so God alone is perfect.

2. How must we understand that comparison; Be perfect as your Heavenly Father is perfect?

I Answer, even as it lies in the Text, what need any other Exposition of it? Such a one is perfect as God is perfect, when he hath attained to that due to his Nature, as God hath that which is due to his. If the Child now like his Father in all parts and members, inward and outward, should so continue, and not grow up in stature and birth, and quantity, and in some good measure should be like unto his Father, what would ye think? would ye not believe that he would be a very Dwarf, a Monster in Nature? would ye not think, as some do, that the Child were bewitcht, and some ill eye or other had been upon him?

Now then look into thy self, and consider, whereunto thou art called, and what thou professest, and whereunto thou pretendest to endeavour even the measure of the stature and age of Christ, a perfect man, Eph. 4.13. and judge, and speak truly of thy self, art thou not an arrant Dwarf, a Monster in the Divine Nature, hath not some or other bewitcht thee? Gal. 3.1. that after so much hearing, thou art yet like a child of a span long? Lam 2.

Reason is in the Text, it is the end which all Pure Religion tends unto, to render us like unto our Heavenly Father, to make us Godly, that is like unto God.

Since therefore our Heavenly Father is perfect, it behoves us also who profess our selves to be his Sons, to be perfect also.

Obj. Here will some say, our Heavenly Father is infinitely perfect, shall we hope to be so?

Beloved, in all Divine Duties, I observe it, we are extreme modest, and would be thought to be exceeding humble and lowly, conscientiously fearful lest we should be too good, too just, too sober (yea, too many would have Christ to do all for them, be sober, chaste, just, &c.) but fear it not; the strength and power of well-doing, even from a thought unto perfection, it is thy Heavenly Fathers: And he who commands thee this duty, is the Way, the Truth, and the Life, the Wisdom, the one Law-giver, who knows what we are able to do, and therefore would not give us an impossible Law. He is the power of God, He is ready to impower thee to all what ever he commands, only he requires that thou comply with him.

Oh but I am weak, I am impotent, I am a child! and thou resolvest to continue so I fear: Thou canst do what thou canst do: do what thou canst do; what ever thy hand finds, do it with all thy might. Milo that carried every day a young Calf, as it grew in weight, he grew in strength, and carried it when it was grown to its full stature, and thou wilt in time become such as thou oughtest to be; when the Love is perfect in thee, his Commandments will not be heavy to thee.

Repreh. Of those who talk against, what our Lord here, and his Apostles every where exhort unto, and clamour, and cry out, an errour, an errour. The Devil can make a perfect wicked man. It was never accounted an errour in the Church of Christ, till of late dayes, when iniquity began to abound, and the love of many waxed cold: Then men, because they resolved to live in their sins, they cryed down Per­fection, and cryed there was an impossibility to leave their sins; and the same Devil that brought that errour in, as knowing he hath not a more precious Engine, fo­ments it by his Instruments; for let any man examine himself, and see, and judge, whether there be not some one gainful or delightful, or honourable sin or other, which inclines him to think hardly of this Doctrine: and while Satan holds them in that noose, by one sin, he hinders them from being saved from their sins; for that is the first part of perfection, to be saved from sin, the other to be preserved to God's Everlasting Kingdom.

But some will say, they would be satisfied in their judgments, and good reason, busie thy self with inferiour Duties first, Perfection is the highest Duty, and reward of Duty; begin with the lowest, leave thy tipling-fellowship, leave off thy lying, thy cheating, &c. turn from thine iniquities, and thou shalt understand God's Truth, Dan. 9.13. otherwise thou shalt never understand, and in that condition thou livest now in, in thy sins, thou shalt never be saved, it's a contradiction.

Exhort. Be perfect as your Father which is in Heaven is perfect; if this cannot be done, the fail must be, either 1. in God, who cannot, or will not; or 2. in thy self, because unable to receive it.

This is simply the highest mark we can aim at: He who shoots at the Sun will shoot higher than he who shoots at the Moon: If we set him before us, for the mark of our High Calling, we shall attain to an higher measure of obedience, than they who propound this or that man. Christ commands no impossibilities; Examples, Phil. 4.13. 2 Pet. 2. A Glorious Church, without having either spot or wrinkle: Have fellowship with the Father and the Son.

Means. 1. Know our own imperfections, and decline them.

[Page 149]2. Pray, Lord help our unbelief.

3. Pray for the Faith of God, of which I spake before; that great Faith, that which our Lord said, the Son of Man, when he comes, shall not find upon the earth.

4. Pray to the Lord for that Stronger One.

5. Hear, meditate, obey the Word: The whole Scripture was given for this end, to make the man of God perfect, &c. 2 Tim. 3.16.

All the Ministers of the Word were given for this end, to perfect the Saints, Eph. 4.11, 12, 13. Col. 1.28. that they may present every man perfect in Christ Jesus. Thus did Epaphras, Col. 4.12. He prayed that the Colossians might stand perfect and compleat in all the will of God. Now the God of all Grace who hath called us unto his Eter­nal Glory by Christ Jesus our Lord, after ye have suffered awhile, make you perfect, sta­blish, strengthen, settle you: To him be Glory and Dominion for ever and ever, 1 Pet. 5.10, 11.

NOTES AND OBSERVATIONS UPON MATTHEW VI. 9, 10.

— [...].

[...].

—Our Father which art in Heaven, hallowed be thy Name.

Thy Kingdom come. Thy Will be done in Earth as it is in Heaven.

HAving heretofore exhorted you to the performance of that great Duty, the fulfilling of Gods Commandments; the end, why Christ came in the flesh, and comes in the spirit: And having lately out of Judges 6. pointed to some Means.

1. Acknowledgement of our own Inability and unworthiness.

2. As also, the Promise of God's powerful presence with us, for the subduing of our Spiritual Enemies: Because,

1. The Lord requires the concurrence of our utmost endeavours, for the fulfilling of his Promises unto us, as Zach. 6.15.

2. And expects to be prayed unto, and enquired of, according to Ezech. 36, 37.

I have therefore made choice of the Lords Prayer, as a principal Means, for the effecting of that Grand Duty.

Yet I do not intend to insist long upon it, (though the largeness of the Petitions might require it) but only on so many Petitions as I can dispatch at this time; hoping (if the Lord will) to finish the rest, when I shall meet the same Prayer again, Luke 11.

Mean time I shall give a brief Analyse, and resolution of the whole.

Our Lord Jesus teacheth his Disciples to pray:

1. By removing what hinders, which is here said to be a two-fold impediment:

1. Hypocrisie, vers. 5. amplified by the contrary, vers. 6.

2. Prophaneness, or Heathenism, vers. 7. with the reason of it. vers. 8.

2. Our Lord instructs them how to pray directly and positively, vers. 9,—13.

1. Propounding unto them an Example of Prayer.

2. Rendring a reason of one Petition in the Prayer, vers. 14, 15.

1. He propounds a Pattern and Exemplar of Prayer:

1. Formally, Our Father, &c.

2. He commands the imitation of that Pattern and Example, when ye pray, say, &c.

In the Exemplar, we have

  • 1. The Compellation.
  • 2. The Prayer it self.

1. In the Compellation, the personal object is described.

1. By his relation to us; Our Father.

2. By the subject place, where, in Heaven.

In the which we have,

1. The substance of the Prayer, &c.

2. The adjunct Seal of it.

1. In the substance of the Prayer, we have

  • 1. The Petions,
  • 2. [...], the Reason.

Unto every one of the Petitions is to be added, the Command of so praying.

As for the Petitions themselves, they contain a most absolute and perfect Prayer; for if we pray, as we ought, we cannot Petition for any thing, but it's summarily comprised in these words; for whereas Prayer, is the interpreter of our hopes and desires with our God: We can pray only for these things lawfully, which we can hope for, and lawfully desire of our Lord.

Now in this Prayer, which we call the Lords Prayer, not only,

1. All things are petitioned for, which we may lawfully desire and hope: But

2. The order also, wherein we may desire them: So that by this Prayer, not only our understanding is informed, what we ought to pray for, but also our affections are hereby set in their due method and order, wherein we ought to put up our Pe­titions unto God; for it is manifest, unto every reasonable man, that naturally the end is desired before the means, conducing to that end: we desire Health first, then Physick, as a means to recover our present health.

Now God is the Chief Good, and the Ʋltimate and Last End; and toward him our desire tends 2. wayes.

1. As we will, and desire his Glory.

2. As we desire to enjoy him, and to be partakers of his Glory.

The former proceeds from that Love, wherewith we love God in himself: The latter from that Love, wherewith we love our selves in God; and according to this method, we shall find, that the Petitions are ordered in this prayer.

1. Therefore we pray for God's Glory,

1. Hallowed be thy Name.

This sanctification, and hallowing of God's Name, we cannot attain unto, unless we be partakers of his Kingdom: Therefore we pray,

2. Thy Kingdom come.

This Kingdom of God, cannot come unto us, unless we be fitly disposed for the receiving of it, which is done by means; 1. Per se, and properly disposing and fitting us thereunto; or else, 2. By accident.

1. Properly, we are fitted hereunto; either

1. Directly and principally by means, whereby we directly obtain the end, and that is by obeying our God: And so we pray,

3. Thy will be done in Earth, as in Heaven.

2. We are indirectly and instrumentally disposed, by such means as is helpful to us, and furthering us in our obedience; and so we pray,

4. Give us this day our daily bread.

This bread, whether Spiritual or Corporal, is not savingly obtained, unless that be removed which directly hinders from the obtaining of bliss and happiness: and the principal thing that so hinders, is, that which directly excludes us from the King­dom of God, which is Sin: And therefore we pray,

5. Forgive us our trespasses, as we forgive them their trespasses against us.

And because, being conquered, by temptation, we fall into sin, and are disabled, from doing the Lords will; we pray,

6. Lead us not into temptation.

Into which temptation, we fall by the importunate suggestion of the Devil, whose name is [...], the Tempter: And therefore we are taught to pray,

7. Deliver us from the evil One.

The conclusion in the words following, is a [...], which contains [...], a reason why we Petition for these things of our God; because

1. He alone hath the right and authority to grant all these Petitions; therefore we say, Thine is the Kingdom.

And because he alone hath ability and strength to accomplish our desires, we say, Thine is the Power. And because he is acknowledged, the Fountain of all good things, the True Light, and Father of Lights, from whom descends every good and per­fect gift, we say, Thine is the Glory.

This Reason is exceedingly proper to the Petitions; for whereas in every intel­ligent Agent, God, Angels and Men, of whom we would obtain any good; three things are necessarily supposed as Principles, whence that good is obtained, as Know­ledge, Will, and good affections toward us, and Power to effect what we desire; as in the Compellation or Invocation when we call him.

1. Our Father, we imply the two first, that he knows our wants, and is willing to supply them: So

2. In the conclusion, we have recourse to him, who hath all Power, which com­prehends Three things;

1. Authority to accomplish what we desire.

2. Strength to accomplish what we desire.

3. Sufficiency of all that good which we can desire.

All which are contained in the conclusion; for because he hath Authority, Strength, Sufficiency; the last word is the means through which we obtain these Peti­tions; for besides that, [...], Amen. is,

1. As much as to say, [...], Be it so.

2. It is the Name also of Christ, who is the Amen and Faithful Witness, Rev. 3.14. In whom—1. All the Promises of God are fulfilled, 2 Cor. 1. And

2. He is the Mediator, by whom they are to be obtained.

Come we then to the Compellation, wherein we have these Divine Truths, or Axioms.

1. God is a Father of the Faithful.

2. In Prayer, He is so to be called upon, Our Father.

3. Our Father is in Heaven.

4. In Prayer, He is so to be called upon, Our Father which art in Heaven.

Obser. 1. Who is the Sole Object to be prayed unto? Phil. 4.6. Be careful for no­thing; but in every thing—Let your requests be made known to God. Whither should the Children have recourse, but to their Father?

Obser. 2. Prayers ought to be made for others, as well as our selves, Eph. 6.18. therefore we say, Our Father.

Obser. 3. How needful it is to come to Prayer, in charity toward our neighbour, who say not, My, but Our Father, Mat. 5.23.

Obser. 4. Joynt Prayers of many united together are required by the Lord here, if [...], The prayers of the Righteous avail much, how much more when two or three? how much more when a greater number of Righteous men pray? Mat. 18, 20.

Obser. 5. A ground of reverence and hope, when we come unto God, seeing our Father is in Heaven, Mal. 1.6.

Exhort. Call upon God, Our Heavenly Father; That we may effectually obtain our Petitions, and rightly call God Father, it's necessary we be his Children; and that we be his Children, we must be begotten of the Father, Jam. 1.18. partakers of his Nature, and have his Image and shape in us, John 5. That this may be effected, it's necessary that the Father affectionately love, and turn unto the fallen Humanity, and testifie his Fatherly love unto it, to beget it anew of Water, and of the Spirit, from Death to Life.

On the other side, it's as needful, that the fallen Humanity, which hath a filial love unto the Fatherly Deity, being prevented by the Spirit, move it self in like manner, out of love and desire of the Divine Life unto the Fatherly Deity, that it may be in­gendred and begotten anew by it.

Nor can this be done, untill the Humanity have abandoned and discharged all carnal and sensual Fatherhood, until it call no man Father upon Earth; then follow­eth the mutual Testimony of the Spirit of God, with our Spirit, Rom. 8.16.

Such a fruit of the Divine Nature may truly call upon God, according to the Do­ctrine of Jesus Christ, Our Father whic [...] art in Heaven; for whiles the earthly man loves yet his lusts, and desires, his appetites, his carnal delights and pleasures, he can­not call God his Heavenly Father.

But when the man hath abandoned all these, which were his life, even unto death; then our Heavenly Father raiseth up, as from the dead, a good will, love and delight toward himself; by which good will we are begotten, and become an hea­venly Generation, and the Children of the Most High: We may sanctifie and hallow the Name of our Heavenly Father.

2. Hallowed be thy Name.

1. What is here meant by the Name of our Heavenly Father?

2. What is it to sanctifie, or hollow that Name?

1. The Name of the Lord, is the Lord himself: Vide Notes on Psal. 9.11.

2. To sanctifie that Name; the word is [...], to sanctifie is to sever, and set apart from all pollution.

When therefore we pray, That the Name of our Heavenly Father may be sancti­fied or hallowed, we desire, that the Lord would work for his Names sake, that it may not be polluted, Ezech. 20. vers. 9.14, 22. That we may be conversant a­bout the Name of our God, with an holy mind, holy affections, holy expressions in words and works, and promote the same in others; for the Name of our Heavenly Father is holy, and because it is so, it cannot be approached unto, but by those of like Nature to it; whence he himself requires, That because he is holy, we also should be holy.

Obser. 1. The sanctifying of God's Name is a principal Duty, it hath here the first place in our desires; and indeed to sanctifie and glorifie it, is the end of all the Creatures, which are made for his Glory, as the End is more noble than the Means; for the life is more than meat, Mat. 6.25. therefore whether we eat or drink, or whatsoever we do, all must be done to the Glory of God, 1 Cor. 10.

This is that which the Genuine Child, partaker of the Fathers own Nature, chiefly desires and prays for.

Obser. 2. We know not how to honour him aright, which excludes all [...], all will-worship: Nadab and Abihu had a good intention no doubt to sanctifie God's Name when they offered strange fire; but Levit. 10.1, 2, 3. There went out fire from the Lord and devoured them.

Obser. 3. Who can teach us this but our Heavenly Father? And therefore we de­sire it of him.

Obser. 4. The Name of the Lord cannot be hallowed by us, unless he himself have intire Dominion and Rule in us: And therefore we pray,

2. Thy Kingdom come.

A Kingdom is Politeia sub uno bono; it's a Polity or Government under one that's good: Vide Notes on Mat. 13.11.

The Kingdom of God is either,

1. Universal, and so Psal. 102. His Kingdom ruleth over all, and he is the only Po­tentate, King of Kings, and Lord of Lords, 1 Tim. 6. or,

2. Special, so the Lord is King of Saints, Rev. 15.3. even those who sanctifie and hollow his Name.

1. Wherein then consists the Kingdom of God?

2. What is it for this Kingdom to come?

1. The Kingdom of God is an inward Kingdom, Luke 17. And therefore we must enquire what is within us, over which our God may Rule, and Reign, and have his Kingdom. The Divine Philosopher tells us of Three several parts of the Soul:

  • 1. The Rational.
  • 2. The Irascible.
  • 3. The Concupiscible.

Proportionably unto these Three parts of the Soul the Kingdom of God consists in

  • 1. Righteousness.
  • 2. Peace; and
  • 3. Joy in the Holy Ghost.

[Page 154] for so the Rational part of the Soul is governed by Righteousness, which is all Ver­tues; [...], in Righteousnes, all Vertues are con­tained: This Righteousness governs the Royal part of the Soul, declining it from Evil, and ruling it unto Good; wherein consists Righteousness, cease to do Evil, learn to do well.

2. The second part of the Soul, is the Irascible, or wrathful part; this is governed by Peace, which is the effect of Righteousness, Esay 32. Let the peace of God rule in your hearts, Col. 3.15. wherein the Irascible had rule before, Eccles. 11.10. Marg. as also the Concupiscible, all the vain desires and appetites, call'd [...]. That's,

3. The third part of the Soul: This Concupiscible, while inclined to earthly things is Evil, but it's raised from Earthly to Heavenly objects, wherewith it is fully satis­fied, and becomes one with them in full fruition: That's the third part of God's Kingdom, which is called Joy in the Holy Ghost.

These are the three parts of the Kingdom, proportioned unto the three principal parts of the Soul, which are governed by Righteousness, Peace and Joy in the Holy Ghost: And therefore, as Earthly things and Emperours have their Royal and Im­perial Cities; so the only Potentate, Our Father which is in Heaven, hath his three Royal and Imperial Cities proportionable unto the three parts of his Kingdom; Se­dec, whence he is called Melchizedeck, King of Righteousness, and Salem, whence he was called afterwards Melchisalem, i. e. King of Peace, Heb. 7. The third is Sushan, that's Joy, the City of Ahasuerus, that is the Great Prince and Head, Esth. 8.15. The City of Shushan rejoyced and was glad; when Psal. 84.2. The heart and the flesh cryeth out for the Living God, and rejoyceth when we say with David, Psal. 103.1. Bless the Lord O my soul, and all that is within me bless his holy Name. Thus the Kingdom of God is said to come (i. e.) to appear, for so those words are taken one for the other, as when Christ is said to appear, or be made manifest in the flesh, 1 Tim. 3. ult. St. John saith, He is come in the flesh, 1 John 4.2. Luke 17.20, 21.

This Kingdom of God appears, or comes, when we become strong to do the Lords will; therefore the Kingdom of God is not in Word, but in Power, 1 Cor. 4.20. when also we are able to suffer out all temptations, and to bear the infirmities of others; therefore Rev. 1.9. The Kingdom and Patience are joyned together.

Obser. 1. There is want of this Kingdom, for Prayer supposeth a want, either in whole or in part, of what we ask for; God's Kingdom is yet but in part come to the most of us, because all things are not as yet put under him, 1 Cor. 15.

Obser. 2. We are not able of our selves to advance or raise up this Kingdom of God; Satans Kingdom, it's to be feared, in very many remains as yet in force, and will so stand, until a stronger than he cometh; and therefore we pray, Thy Kingdom come.

Obser. 3. Hence we learn, who it is, that upon our humble Request is able and ready to give us the Kingdom; —Little flock it is your Heavenly Fathers pleasure, to give you the Kingdom.

Exhort. Let us pray for this Kingdom.

Motive 1. How far and wide does the Devil Rule and Reign? Tydal is King of Nations; the knowing Knowledge rules every where; Jabin hath a very large King­dom; the subtil Serpent hath dominion over all the world.

Mot. 2. By the coming of this Kingdom our Heavenly Father is glorified.

Mot. 3. What strong opposition is made against his Kingdom?

Mot. 4. How prone we are to yield unto the Kingdom of darkness.

Mot. 5. What a number of God's Enemies yet remain as yet unsubdued in us? The Canaanites as yet dwell in the Land?

Means. These Potent Usurpers, and Strong Opposers cannot be subdued but by the Mighty Power of God, and his Strong Arm to our Salvation; and therefore we must pray for that Stronger One, who may deliver us from the Power of Darkness, Col. 1. Then when the Kingdom of Darkness is subdued, we shall say with the Lord Jesus, Our Kingdom is not of this world; Shall the Powers of Heavens rejoyce, and say, Rev. 11.15, 16, 17. The Kingdoms of this world are become the Kingdom of our God. This Kingdom of God cannot come in Power, unless he Rule intirely in us, unless every Enemy be subdued in his Sanctuary.

And therefore it's necessary, that the Deity, having taken-in the Heaven and the Earth for his habitation and dwelling, if he drive out all proper and sensual Will of the flesh out of his own habitation and dwelling, the heart of man, that he may there Rule and have his Dominion alone: That there Rule no other Will there be­cause as Light and Darkness, Christ and Belial, God and Mammon cannot consist to­gether; neither can the Kingdom of Darkness, and Kingdom of Light stand toge­ther; therefore we pray,

Thy Will be done in Earth, as it is in Heaven.

Where we must inquire what's meant

  • 1. By Gods Will.
  • 2. By doing of it.
  • 3. What is the manner and measure of it.

1. The Will of the Lord here understood, is, either,

1. That which they call voluntas signi, that which the Lord would that we should do, or leave undone; or,

2. That which is called voluntas bene-placiti; that which God according to his Fore-knowledge and Providence hath determined to be done.

1. The summ of what the Lord Wills we should do, or leave undone, or submit unto is contained in the Decalogue or Ten Commandments, whereby the Lord is pleased to measure out his Will unto us, which because we have not power of our own, we pray may be done inwardly and outwardly in us, and by us, according as the Law is Spiritual and Literal, and that we may wholly submit unto his disposing, whatso­ever his Will is, that it may rest contented, that it be done upon us: As if the Will of the Lord be, that we be sick, or poor, or in disgrace; if he take from us Parents, Husband, Wife, Children, Kinsmen, Friends; if he will that we live or die, we also ought to will the same, to aquiesce and rest in his most Holy Will, remembring what Job said in so great a change, The Lord hath given and the Lord hath taken away, blessed be his Name, Job 1.

2. As for the Will of the Lord called voluntas signi, whereby he requires, and wills that we do, and leave undone:

This Will of the Lord, is either

  • Principal, or
  • Less Principal,

which yet is in order to his Principal Will.

1. The Principal Will of God is his Law and Commandment, which we call Mo­ral.

2. He hath his less Principal Will, which is of things serviceable unto man, signi­fying unto him, and requiring something of him to be done, in order to the Prin­cipal Will; for so the Lord himself distinguisheth his Commandments into Less and Greater, Mat. 5. and 23.23. such are Sacrifice and Mercy.

2. The Will of the Lord is done, as well by Passion as by Action: See Notes on Jam. 1.22.

3. That we may know what it is to do the Lord's Will on Earth, as it is done in Heaven; we must first understand, who they are, by whom the Lord's Will is done in Heaven: who are they, but the Holy Angels? Psal. 103.20, 21. Hence it comes to pass, that the Word of the Lord is for ever setled in Heaven, Psal. 119.89, 90, 91. Dan. 4.35.

Now we are taught to pray, That as the Lords Will is done in Heaven, so it may be done on Earth; and therefore our Prayer is, that we also may do his Commandments, and hearken to the voice of his Word, and do his pleasure.

Obser. 1. Hence it will follow, that the Lord requires, even an Angelical Obe­dience of us; we ought to believe, and hope for such a degree of obedience, pos­sible to be performed in us, by us, and upon us, for 1 John 5.14. This is the confi­dence that we have in him, that if we ask any thing according to his Will he heareth us.

Obser. 2. What we have no strength in our selves, for the effecting of such obe­dience, we are not sufficient of our selves to think any thing as of our selves, but our sufficiency is of God.

Obser. 3. That we are taught by him, who is summa veritas, the Truth it self, the [Page 156] Amen, the Faithful Witness so to pray, That God's Will may be done upon Earth, as it is done in Heaven.

Obser. 4. The Will of the Lord is to be done, not some part of it: See Notes on Jam. 1.22. But be ye doers of the Word, and not hearers only, deceiving your own souls.

Obser. 5. Christian Religion is Practical: See Notes, ubi supra.

Obser. 6. This Prayer pronounced according to the Letter, with the mans mouth and lips, hath its vertue, efficacy, and confirmation in the spirit, according to the Di­vine Nature; for words conceived only in an earthly mind, and uttered out of the memory by the mans voice, which make a noise in the ears of flesh and blood, are not, nor can be accounted for a Prayer before our Father which is in Heaven.

Obser. 7. Here is Sanctificetur, let his Name be sanctified; Adveniat, let his Kingdom come; Fiat voluntas, let his Will be done: Not sanctifica, sanctifie thou; nor sanctifi­cemus, let us sanctifie; lest this should be the work of God, or of man only; for as man can do no good without the help of God, so neither doth God work any good thing in man, unless the man will, Chrysost.

Obser. 8. Take notice of a great absurdity, and that too commonly committed, and that in our Prayers to God; we pray, and are here taught to pray, That God's will may be done on Earth, and that so, as it is done in Heaven, yet hold Opinion, that it cannot be so done in Earth, as it is done in Heaven. Is it not evident, that the Commandment of the Lord is his Will? Psal. 40.8. Is it not as manifest, that the Lord here teacheth us to pray, That that Will of the Lord may be done, and that on Earth, as it is done in Heaven? Is not therefore such Opinion directly opposite unto the manifest and express Word of God? Can they who believe that the Will of God is impossible so to be done, can they pray in Faith? Do not they who teach that it is impossible, That the Will of God should be so done upon Earth, as it is done in Hea­ven, do they not teach expresly contrary to the Word of God? Do they not teach the Doctrine, not of Faith, but of unbelief? Can such be accounted Ministers of the Gospel, Who Teach directly contrary to the Gospel of Jesus Christ? Are these like Epaphras, Col. 4.12. Alwayes labouring fervently for you in prayers, that ye may stand perfect, and complete in all the will of God. Do they ever a whit mend the matter, who say, That this Will of God must be done in another Life hereafter, when we have put off the Body? for doth not the Lord teach us how to pray in this Life; Thy Will be done on Earth, as it is done in Heaven?

Hence the Reason appears, why in these Last Times, especially the Lords Prayer is omitted, yea, opposed and born down before the Zelotical opposition of all Forms of Prayer; our Lord foretold, That iniquity would abound in these Last Times, Mat. 24.12. and men would be lovers of themselves, proud, boasters, &c. all which are the lusts of their Father the Devil, whose lusts they will do, and so become his Children, John 8. and cannot truly call God Father.

Repreh. Who think themselves at liberty, to do their own Will, the will of the flesh, Job 39.5. who consult with those, Psal. 2. Let us break their bonds in sunder, and cast away their cords from us. We read of one that came out of the Tombs, Mar. 5.23, 24. The Evangelist gives the Reason, vers. 2. the man was [...], and vers. 9. The unclean spirit saith, his Name is Legion, because they were many.

And what else may we say of those licentious persons, who break the Law and Will of God, and account themselves free to do their own Will? There is no doubt but they have an unclean spirit; yea, there is no doubt, but there are many, even a Legi­on of unclean spirits in them.

This discovers our great perverseness, That whereas his Will, which he hath reveal­ed unto us, is that which he requires of us, should be done, we commonly make choice of some other thing, wherein we think God will be better pleased, and we have a poor conceit, of what his Will is, for we think it is that which every one can do, as Jesuites and Turks; vide Sp. cap. 8.

Exhort. Pray unto our Father which is in Heaven, that we may do his Will: This is the means of entring into the Kingdom of Heaven, saith our Lord, Mat. 7.21. All the Blessings are promised unto the Obedient, Deut. 28. God made all things for them. Chald. P. [...].

All the Curses are threatned to the disobedient, Jer. 9. Mal. 4.

Means. What Raphael the Angel speaks generally, that Prayer is good with Fast­ing and Alms, (Tob. 12.8.) it's good in this special Prayer; such a Prayer of the Humble, saith the Son of Syrach, reacheth unto the clouds, yea pierceth the clouds, and cometh to the Most High, Ecclus. 35.16, 17. How cometh such a Prayer so high? it's winged with Alms and Fasting; for whereas Prayer is elevatio mentis ad Deum, the mind is so much the more lifted up to God, by how much it's freed and unburdened of the loads and burdens which commonly oppress it. Now there are two more heavy burdens than the rest, the delights of the flesh, and desire of earthly things.

1. The former makes the Body a burden to the Soul.

2. The latter choaks the Soul with the dregs of the Earth.

And therefore the man freed from these, his Soul ascends more expedite unto the most High God.

Prayer joyn'd with Alms, couples the love of God, and our Neighbour together.

Prayer joyn'd with Fasting, by how much the Natural Man is more weakned, the Spiritual man is more strengthned, and therefore Prayer flyes, as it were, with these wings even to the Most High; whence it is, that our Lord puts Prayer, Alms-giving, and Fasting together, Mat. 6.1, 18.

This comes to pass when we have learned to go without our own Will; and all our own Will and Desire, which serve to the propriety of flesh and blood hath no more command in us, but is like Saul fall'n upon his own sword, 1 Sam. 31.4.

But now David Rules in some; of whom, Act. 13.22. I have found David a man after mine own heart, which shall fulfil all my Will: But we know that David did not all the Lord's Will, but failed foully in the matter of Ʋriah.

This therefore is understood of that David, who is to Reign in these Last Dayes, even the love of God, and our Neighbour.

Exhort. Let us own, and call upon our Heavenly Father.

NOTES AND OBSERVATIONS UPON MATTHEW VI. 11.

[...].

Give us this day, our daily bread.

THe Lord made Promise unto Gideon, that by the Three Hun­dred men that lapped, he would save Israel, and deliver the Midianites into his hand, Judges 7.7. when presently it fol­lows vers. 8. That the People took Victuals in their hands.

The Kingdom is to be recovered out of the hand of Midian, by them who lap water out of their hands, by them who both are and appear ore & opere, both by the tongue and by the hand, both by word and by deed do the Lord's Will, that his Kingdom may come; but we must victual the Camp of those who do it: And whence shall we have bread that these may eat? Surely he who sets them awork will give them Opsonium, their Victuals, that pray unto him and say, Give us this day our daily bread.

I lately spake of the Three first Petitions of the Lord's Prayer: The present occasion invites me now to speak of the Fourth.

As there is an outward and an inward man, so in Reason there must be a propor­tionable nourishment for both, which our Lord here calls [...], which we render daily bread; both which need some Explication.

As for [...], it answers to the Hebrew [...], which signifieth not only bread, pro­perly so called, but also all kind of nourishment, 1 Sam. 14.24, 28. [...] is turned food, which signifieth bread: And Jonathan who vers. 26. did eat honey, is said to transgress the prohibition of eating bread. Thus David saith to Mephibosheth, Thou stalt eat bread at my Table, 2 Sam. 9. 2 Kings 6. Elisha bids the King set bread and water before the Syrians, vers. 22. and he prepared great provision for them. And where Gen. 31.54. ye read that Jacob offered Sacrifice upon the Mount, (which the Margin hath, he killed beasts) he called his Brethren to eat bread; it's not likely he killed beasts, and entertained his Brethren only with bread.

This Bread our Lord calls [...], which we render daily; and we are taught by some, that the word comes of [...], which signifieth the day to come, or to morrow; yea, and therefore they will have it answer unto [...] in the Hebrew, as the Arabick Version hath it, which signifieth to morrow, or else to [...] signifying continuance of that bread.

Whereas indeed [...], cannot according to the Analogie of the Greek tongue come from [...].

And if it should so come, and we be here taught by our Lord to pray for to mor­rows bread. Our Lord should teach us to pray for that which he forbids us to take thought for, Mat. 6.25, 31, 34.

[...] therefore, doth not answer to [...], as some have turned the Hebrew out of the Greek-word mistaken, but from [...], which signifies [...], or [...], sub­stance, also food and victuals; wherefore [...] signifieth substantial bread, which the V. Lat. sometimes turns quotidianum our daily bread, sometimes superstan­tialem, supersubstantial bread.

The Reason why our Lord teacheth us to pray for this bread, and what else is ne­cessary; our heavenly Father knoweth we have need of these things, Mat. 6.32.

1. For the support of our being, and therefore it's called [...], which we may render a beingly, or substantial bread.

2. For the doing the will of God on Earth, as it is in Heaven; for so this fourth Petition is in order to the third.

Doubt 1. It may here be doubted, whether by daily bread we may rightly under­stand bodily sustenance or no; because all the other Petitions are for Heavenly and Spiritual things: Nor is there any mention at all of bodily nourishment in the New and Second Covenant, Jer. 31.32, 33. Heb. 8.8. Yea, we are expresly forbidden to take thought what we shall eat, or what we shall drink, Mat. 6.31, and vers. 33. We are bidden to seek first the Kingdom of God and his Righteousness; and he promiseth that these things shall be added unto us; yet on the contrary, we have the Example of Jacob Covenanting with God for bread to eat, &c. Gen. 28. And Agur prayeth expresly, Prov. 30.8. Feed me with food convenient for me.

It is a doubt cannot easily be satisfied, otherwise than by distinguishing between the two dispensations of the Father and the Son, which being confounded almost by all, make this and many like doubts unanswerable.

God the Father by his Acts of Providence punishing evil doers, and rewarding those that do well, makes himself known in the world, Psal. 9.15. & 58.10, 11. He provides and gives food to all flesh; He gives rain from Heaven, and fruitful seasons, filling their hearts with food and gladness, Acts 14.17; and 17.25, 26, 27. that they may seek out God. This goodness of God leads men to repentance, Rom. 2.4. and to a belief in him, Heb. 11.6. By this goodness and loving kindness he draws men to hope and trust in him, Hos. 11.4. The interpretation of this hope and trust is Prayer; for so Prayer is defined, Oratio est spei interpretatio, Prayer is the interpretation of hope. The second dispensation is that of the Son, to whom when we are drawn by the Fa­thers Love, we are made conformable to his death.

Jacob was under this first dispensation when he vowed his Vow, which hath in it the nature of a Prayer. Gen. 28.20. when he called the place Bethel, which was cal­led Luz before; Luz signifieth perversness and untowardness, which the first dispensa­tion changeth into Bethel, the house of God, they who were not a people, are now become His people, 1 Pet. 2.10. His House, Heb. 3. His Temple, 1 Cor. 3. After God hath now made good, and heard Jacob's Petition, and he is now returned, Gen. 35.7. He calls the place El-Bethel, the God of Bethel, because Elohem, God appeared to him; he came now under the second Dispensation, he now Covenants no more for bread.

Under the first Dispensation also was Agur, Prov. 30. When he prayes for food con­venient for him, vers. 8. For vers. 3. he saith, he had not learnt the wisdom, i. e. Christ, nor had he the knowledge of the Holy; which is a figure of the second Dispensation, as the Porch was a figure of the first, and the Holy of Holies a figure of the third. Agur then prays for food convenient for him, being as yet under the first Dispensation, un­to such the promises were made, Lev. 26. Deut. 28. When therefore the Lord Jesus teacheth his Disciples to pray, Give us this day our daily bread, He instructs both the Disciples of the Father, Esay 8.16. who were yet under the first Dispensation, and expected the Son, to pray for their Temporal food.

He instructs those also to pray for the Spiritual and Heavenly Bread, or Christ, who were under the second Dispensation; whence he calls that Bread, [...], with a double emphasis upon it, which cannot easily be expressed in English; That bread, that supersubstantial bread: And therefore where Mat. 7.11. If ye being evil know how to give good things, instead of good things, Luke 11.13. We have the Pro­mise of the Holy Spirit.

First therefore, our Father which is in Heaven condescends unto the weakness of his Children, and gives them their daily Temporal food, when they pray, Give us this day our daily bread; But he teacheth them withal, that man lives not by outward bread only, but by every word which proceeds out of the mouth of God; and so causeth an hunger after the Spiritual bread, or Christ, Deut. 8.1. Mat. 4. John 6.

Secondly, when the Spiritual Children pray for the Heavenly Bread, or Christ, and seek his Kingdom and Righteousness. Our Heavenly Father not only gives his Holy Spirit unto those who ask it, but adds ex abundanti unto such, their outward and temporal food, Mat. 6.31. As when we ask and obtain the great blessings of God, the less are cast in as the advantage.

That we may the better understand this, we must know,

1. That the three first Petitions concern the pure essential Deity; wherein we pray that his Name may be sanctified, his Kingdom may come, and his Will be done.

2. That the three last Petitions concern the fallen Humanity, wherein we pray for pardon of sin, that we be not led into temptation, so as to sin; that we may be deli­vered from the Tempter, the Evil One, who tempts us unto sin.

The fourth and middle Petition is of a middle Nature, as that which concerns both the Deity and Humanity, and so best befits the Mediator, for so we are taught to pray for the bread of God that cometh down from Heaven, and giveth life unto the World, John 6.33. and because we consist as well of a Natural, as of a Spiritual sub­stance, we are hereby taught to pray also for the natural food or bread of men; and both these, that the will of God may be done in Earth, as it is done in Heaven; and therefore we pray for the heavenly Bread, or Christ, who is the Power and Love of God, who doth all the Fathers Will, Acts 13. and is content to do it, and enables us to do it, Rom. 8. That the Righteousness of the Law may be fulfilled in us, who walk not after the flesh, but after the spirit.

Now because ab extremo ad extremum non pervenitur nisi per medium, that the Hea­ven and the Earth may be knit together by the intervention of the Mediator; Truth flourisheth out of the Earth, and Righteousness looks down from Heaven, and teacheth the fallen Humanity to pray for a Sacramental Vehicle, a medium, whereby the Bread of Life may be conveyed to strengthen mans heart: And the heart of man may be lift­ed up, sursum corda unto the Heavenly Bread, the Bread of Life, and thereby strength­ned to do the Lords Will on Earth, as it is done in Heaven.

Doubt 2. How can rich men who have wealth in abundance, yet ask bread of God?

Sol. 1. It's possible men may have wealth in abundance, yet not bread, witness the three grand Patriarchs, Abraham, Isaac and Jacob, who were all rich in silver and gold, yet for want of bread were forced to travel into other Countries.

2. Men may have the Temporal food, yet want the Spiritual; they may be rich in this world, yet not rich towards God, Luke 12.

3. Yea, they may have the Temporal food, yet not the Blessing with it; so the Lord threatens, Hos. 4.10. and there are wicked rich men, Mich. 6.12, 13, 14.

Obser. 1. That we may Sanctifie and Glorifie the Name of our God: the first Pe­tition, and the ultimate and last end of man, that his Kingdom may come, and we may do his Will, it's necessary that we live. Shall the dead praise thee? Psal. 88.10. No, the dead praise not the Lord, nor they that go down to the silence, Psal. 115.17. Let my Soul live, and it shall praise thee, Esay 38.18, 19. The Living, the living. He must first live the Life of Nature, and then to the Life of Grace, who can duly glorifie our Father which is in Heaven, doing his Will on Earth as it is done in Heaven. And thus David resolved I will bless thee [...], in vitis meis, in my lives, in my Natural and in my Spiritual Life, Psal. 63.4.

Obser. 2. That man may live, food is requisite for him; therefore [...], Life and Food have both the same name in the Greek, & victus, and our word in English victuals, is à vivendo: Our bodies are weak and frail, and have great need to be supported with the staff of bread, as the Prophet calls it, Esay 3. therefore Isaac saith, that with Corn and Wine he had sustained Jacob; it's the prop and butteress of the Natural Life: Bread under-props mans heart, Psal. 104. Comfort thy heart with a mor­sel of bread, Judg. 19.4.

Obser. 3. How much more necessary to the support of our Spiritual Life is the Lord Jesus, the Bread of Life, which comes down from Heaven? John 6. without which the heart faints and languisheth; He who supports all things by the word of his power; He who feeds the Angels in Heaven, enabling them to do the will of God; who feeds the Faithful Souls on Earth, enabling them to do the Will of God on Earth as it is done in Heaven; and therefore David, Psal. 73.25, 26. Whom have I in Heaven but thee? My flesh and my heart fainteth, but God is the strength of my heart.

Obser. 4. Note hence what that is which nourisheth the inward Man, surely it is the inward and Spiritual Bread, that [...]: for as the substance of the body cannot be nourished otherwise than by a substantial nourishment; so neither can the Soul be otherwise nourished than by a Real, True and Spiritual nourishment, the True and Living Bread which came down from Heaven; that's it which supports the languishing and fainting soul.

Obser. 5. Both Natural and Spiritual Bread come from our Heavenly Father; He gives Food to all flesh. And Christ is called Bread expresly, John 6. So likewise the gift of God, Esay 9. Joh. 4. Eph. 4.

Obser. 6. Both kinds of Bread, both Gifts are obtained by Prayer.

Obser. 7. The daily Bread, we ask for the day; that is called bread, and daily bread, and for to day asked of God, it implies a daily need of it, a daily use of it: See Notes on 1 Cor. 10. To day if ye will hear his voice.

Obser. 8. When we come to the Sacrament, yea, as often as we pray to God, we ought to be in Charity with our Neighbour. Give us—our daily bread.

Repreh. 1. Who hinder the obtaining of our daily bread; who cause the daily Sa­crifice to cease.

2. Who feed on that which is not bread, but imagination, the Natural Body of Christ.

3. Who come unprepared, who examine not themselves, yet presume to eat.

Exhort. 1. Let us pray for our daily bread.

2. Hunger and thirst after it, Psal. 42.2.

3. Feed on it, Eccles. 2.24. There is nothing better for a man, then that he should eat and drink, and that he should make his Soul enjoy good in his labour; This also I saw, that it was from the hand of God: What this eating and drinking is, see in vers. 26. For God giveth to a man that is good in his sight, Wisdom and Knowledge, and Joy.

NOTES AND OBSERVATIONS UPON MATTHEW VIII. 16, 17.

[...].

[...].

When the even was come, they brought unto him many that were possessed with devils: and he cast out the spirits with his word, and healed all that were sick.

That it might be fulfilled which was spoken by Esaias the Pro­phet, saying, Himself took our infirmities, and bare our sick­nesses.

OUr Lord, having finished his Divine Sermon on the Mount, in the 5, 6 and 7th Chapters of this Gospel, He confirms his Doctrine in this 8th Chapter, and others following, by Miracles no less Di­vine; whereof we have Two sorts in the Text.

1. Casting out Devils; and 2. Healing Diseases.

1. He cast out the Spirits with his Word.

2. He healed all that were sick.

3. All this he did, That it might be fulfilled which was spoken by Esaias the Prophet, saying, Himself took our infirmities, and bare our sicknesses.

1. It is not my purpose to spend much time in the handling of the two former, other­wise than as they are the accomplishment of the Prophet Esay's Prophesie; Himself took our infirmities, and bare our sicknesses.

1. He cast out the Spirits with his Word.

What Spirits these were is evident by the former words, even those wherewithal those were possessed, whom they brought unto him, which are elsewhere called De­vils, Mat. 10.17. and evil spirits, and unclean spirits, Acts 5.16. and 8.7. We read of diverse evil spirits in the Old Testament.

1. The Seducer of our first Parents, the Old Serpent called the Devil, and Satan.

2. The evil spirit that troubled Saul, 1 Sam.

3. That which deceived Ahab, 1 Kings 22.

4. That which tempted David to number the people.

5. That which stood at the right hand of Joshua, the Son of Josedec, to resist him, Zach. 3.

6. That which exercised the Patience of Job 1.2.

And so we read of one or other in an Age, throughout the Old Testament: But [Page 163] in those few years, wherein our Lord executed his Prophetical Office, ye read of one that had a dumb Devil, another a deaf Devil, another blind, yea, a Legion of Devils in one man.

As if those contrariae fortitudines, (as the Antients call them) those contrary Powers had been reserved as objects, whereon the power of God should exercise it self: Therefore if there be in them subtilty, Christ (and we in him) knows and discovers their subtilty; so that we are not ignorant of their wiles, Col. 2.15. He spoiled Prin­cipalities and Powers, as in Simon Magus, Elymas, &c. Thus Satan fell and falls like lightning from Heaven: If there be in the Name and Nature of them a mischievous will, in Christ is manifest the love and good will of God to us: if strength, Christ is the stronger one, Luke 11.21. Esay 40.10. Behold the Lord God comes upon the strong; so in the Marg.

Obser. 1. The word is Catholicon, an Universal Medicine.

Obser. 2. God reserves a Power beyond Satan.

Repreh. The pride of foolish men, who boast of Christ's victories over evil spirits, Col. 2.15. that he hath spoiled Principalities and Powers, while mean time (poor men!) the Principalities and Powers, the Evil Spirits triumph over them.

The Reason of this is apparent from consideration of Christ's authority and strength; his strength is seen in his powerful Word and Spirit, for his Word is with Power, Luke 4.32. Vide Notes in Hebr. 1. [...].

And it must be a more powerful spirit that casts out the evil spirits, even the spi­rit of God, by which the Son of God cast out Devils, Mat. 12.28. For it must be a Spirit that can remove a Spirit; as in Nature, when applicantur activa passivis, when things active are applied for the removal of what is Spiritual, howsoever it be a body that is made use of; that's but a Vehicle, it is a spirit only that does the work.

Obser. 1. Note here the miseries whereunto our Humane Nature is obnoxious and liable by reason of sin, to be possessed with evil spirits, and to be the receptacle of all manner of diseases.

The name of Man, as God made him, is Adam, Earth, and Earthly; but as man hath made himself, Enosh, i. e. weak, sickly, miserable, and is become the common name of all men.

Obser. 2. Here then is an object for the Merciful God, He hath not left man-kind miserable, and without remedy.

Obser. 3. The most High God reserves a Power to master and subdue all con­trary Powers.

2. He healed all that were sick.

Had our Lord Jesus greater love to the Bodies of men, and to their Natural Life, than to their Souls, and to their Spiritual Life? Surely no, but the Reason of this we shall find in the following point.

The Greek words are, He healed, [...], male habentes, those who were ill: And whether is the greater disease, that of the Body, or of the Soul?

Obser. 2. Col. 2. What ever he did, it was [...]. He sent his word, and healed them.

3. All this he did, That it might be fulfilled which was spoken by the Prophet; where­in two things must be inquired into:

1. How Christ himself took our infirmities, and bare our sicknesses?

2. How by casting out the Spirits with his Word, and healing all that were sick, that was fulfilled, which was spoken by the Prophet Esay: In the former, we must enquire what is meant

  • by Infirmities,
  • by Sicknesses;

and how Christ took our infirmities, and bare our sicknesses. 1. The Word in Esay 53.4. which we turn our infirmities, is [...] which the LXX render expresly, [...], our sins; yea, and [...] The other word also in the LXX, 2 Chron. 9.29. was rendred [...] yea, and Peter referring to the same place of the Prophecy of Esay 53.4. 1 Pet. 2.24. saith, who himself bare our sins in his body on the Tree.

The former word signifieth, the less sins, and the latter the greater: As there are also degrees of bodily diseases, some more easie to be born and cured, others less; and therefore bodily diseases are not here excluded.

The Reason, why by diseases and infirmities, sins and iniquities must here be un­derstood, is,

1. Because they are the punishments of sins, and for the most part they proceed from the diseases of the mind: And threfore our Lord being about to cure the man sick of the Palsie, He first removes his sin, and then heals his disease, Mat. 9.2. And he warns him whom he had healed, of a spirit of infirmity, John 5.14. Sin no more.

2. Also because they are preventitious of sin, Job 33.

These infirmities and sicknesses Christ took and bare.

But how could this be? for neither was the Lord Jesus ever possessed with a De­vil, nor was he ever sick: It is true, the Jews spake to him most unworthily, Say we not well, that thou art a Samaritan, and hast a Devil? But he answered most mild­ly, to that most bitter provocation, I have not a Devil, but I honour my Father, and you do dishonour me, John 8.48, 49. He had not a Devil, nor was he ever sick in all his life upon the Earth, in the dayes of his flesh: And therefore, both the Righteous on the right hand, and the Wicked on the left, ask this question, When saw we thee sick? He was never sick, Mat. 25.

Nor indeed was it reasonable that He should be sick, because he took the Nature of Man in general, not the special diseases of every man; it's true, it behooved him in all things to be like unto his Brethren, and so he took upon him that which is the most incident unto Mankind, as Hunger, Thirst, Weariness, &c. but as for diseases they are not incident unto all men, and if they were, what kind? It's evident there­fore that the words here used in the Text, [...] and [...], to take our in­firmities, and bear our sicknesses, must not be understood so, as if Christ in his own person had taken or born one or other: But when Christ is said here [...], to take our infirmities, and bear our sicknesses, we must by both these words understand, not only the simple taking and bearing of them, but also the taking them away, and bearing them away; for so he is said expresly to take away the sins of the world. And the Hebrew words here [...], and [...], will signifie as much; otherwise that which was spoken by the Prophet Esay, would not be fulfilled in St. Mat­thew, for here he is said to cast out the spirits with his word, and to heal all that were sick.

If therefore the Lord Jesus should only take the Spirits, and bear the Diseases, He should not be said to cast out the Spirits, and heal those that were diseased: Thus St. Peter, 1 Pet. 2.24. Who his own self bare our sins in his own body on (Marg.) the Cross.

The Reason is, 1. From a great necessity, none but he could do it, would do it.

2. Perituros adigunt ad Christum, They drive those that are ready to perish to Christ: Vide Notes in Mat. 8.18. Job 33.19, 20, 21.

3. Order of Nature requires it, if the body be sick at the Head let blood at the Arm, Christ is both the Head and Arm.

If the Lord hath borne, and taken away our Spiritual maladies and sicknesses, how do they remain?

The Lord will not take them away from us while we love them, but when we are weary of them, Mat. 11.28.

Obser. 1. Note here a difference between the former Times under the Law, and Prophets, and under the Gospel: The whole tract of Time: Vide Notes on Hebr. 1.1, 2.

The former was a time of Prophecy, the latter of fulfilling Prophecies.

The former a time of Types, the latter of fulfilling Types.

Obser. 2. Christ takes, and takes away, bears, and bears away our sicknesses: Vide Essay in Exod. 34.7.

Obser. 3. He [...], hath taken; Aliquid divinitatis est in illa particula; There is some­thing divine in that particle, Heb. 1.

Object. If the Lord hath fulfilled all this, then the business is done: See Acts 26.17, 18. Vide Essay. Jesus Christ fulfilled the Prophecie, by taking away our sins, not the judgement, punishment, wrath of God only, but the sin it self, Mat. 1.23. But [Page 165] how? by casting out the Spirits with his Word, and healing those who were sick, was that fulfilled which was spoken by the Prophet, Esay 53.

Obser. 1. Here then are Two several works of Christ his great Grace and Mercy.

1. Bearing, and suffering our sins, and punishments for our sins.

2. The taking of them away from us.

And both these are represented unto us by way of Cure and Healing in one and the same place, whereof these Cures were types and figures. Yea, it is remarkable, that since taking away infirmities, and healing sicknesses, was an effect of taking away their sins, Jesus had made spiritual expiation of their sins, whom he now cured, for as yet he had not suffered on the Cross: There is therefore a spiritual expiation.

Obser. 3. Hence it is clear, that, the drift and intention of the Holy Spirit, is to signifie Spiritual, inward and invisible things by visible, outward and bodily; for if the taking away of sins and infirmities by the Lord Jesus, was fulfilled in his cast­ing out of Evil Spirits, and healing those who were sick, what else can be meant by these bodily outward and visible Cures, but his healing and curing of our Spiritual Diseases, his healing of our back-slidings? And what can be understood by his cast­ing out of Spirits, but his casting out of Spiritual wickednesses out of our Souls and Spirits? His destroying, or rather dissolving the works of the Devil; so that they who blame men for opening the Scripture spiritually, declare plainly, that they un­derstand not the Scripture, nor the intention of the Holy Spirit in them.

Obser. 4. The Lord Christ is, and ever hath been the Physician of Souls and Bo­dies: The words in Esay 53.4. whereby these works of Christ are said to be ful­filled, they are in the Preter Tense, and speak of things past; yea, all those Acts of Christ in that Chapter, which are commonly understood as Future, and to come, they are recorded, as things already done, for so the Prophet Esay speaks of Christ's works already done; He hath born our griefs, and carried our sorrows; He speaks of that part of the Church, which then was, and of that part of it, which was then past, and according to the Evangelist's Application, he spake of that part of the Church in his Time, and the same words reach our Time also; He sent his Word and healed them.

This Healing hath ever been in the wings of the Son of Righteousness, which hath arisen in all Ages, upon those, who fear the Name of God, Mal. 4. which was repre­sented by the Heathen in their Apollo, who was their God of Wisdom, and the great Physician, which in their Mythologie signified the visible Sun; the Fountain of Na­tural Life,

Accordingly, the Wise Man makes a Commemoration of some works of Christ, the Wisdom of God, Wisd. 10. She restored the first Man, and brought him out of his Fall; she preserved Noah, Abraham, Lot, Jacob, Joseph, Moses, and all the Israelites, as appears in that Tenth Chapter of that excellent Book.

The want of this Universal Understanding of Christ, hath exceedingly obscured the Knowledge of his Deity; insomuch, that some in former Ages have entertained poor, carnal, and unworthy conceits of the Lord Jesus, as if he had been [...], a meer man: And the like carnal conceit of the Lord Jesus hath been receiv­ed by some in these Licentious Times.

The Roman Conquerours in their Triumphs, lest they should be transported with Worldly Glory, had a Monitor that rode with them in their Triumphal Charriots, and bad them remember that they were Mortal. O Beloved! in the Pride of our Worldly Glory, we are apt to be transported and carried away.

Diseases and sicknesses are our Monitors, such as these were, who mind us, that we are mortal, and must dye; that the Lease of our Earthly house is almost expired, that the Term of it is not long hence, that therefore we must look out for another, even for our House that is from Heaven: Now, that upon good grounds we may hope for that House, Tit. 2.11. We must look to the Grace of God that bringeth sal­vation. It is a short Lesson, but is that which comprehends in it The Whole Duty of Man.

O Beloved! Let us think seriously and sadly of these things, our Lusts are de­ceitful, [Page 166] the Evil one is a deceiver, our own hearts are deceitful, and all lye in wait to deceive us, and put us by the serious consideration of these things, That the ini­quity of our heels may overtake us.

It is no perfunctory, no overly or sleight endeavour that God requires, 2 Chron. 7.14. He requires the seeking of him with our whole heart, Jer. 29.13. otherwise see and read Levit. 26.21. Essay; Therefore it is required, that with purpose of heart we should cleave unto the Lord: Our Lord's admonition is serious, Luke 21.34.

Nor do I speak these things, as if I thought you ignorant of them: O no, Out of the serious consideration of our short uncertain life, which is a vapour, I press upon my self and upon you the life and practise of these things, as Peter's penitential Cock awakes and stirs up himself, and then calls and rouzeth up others: Awake thou that sleepest, and arise from the dead, lest thou sleep in death. Awake to Righteousness, and sin not.

Obser. 5. Sins are the infirmities, weaknesses and sicknesses of the Soul. The Aegyptians are sick of a Vertigo, Esay 19.14. Miscuit spiritum vertiginis; he mingled a spirit of giddiness. The Covetous man is sick of a [...], a greedy Disease; ven­ter impiorum insaturabilis, Prov. 13.25. A covetous mans eye is not satisfied with his portion, Ecclus. 14.9. Prov. 27.20. The Prophet Esay, Chap. 1.5, 6. describes the deplorable estate of the Church in his Time, and compares it to one desperately sick; The whole head is sick, and the whole heart is faint, from the sole of the foot, even to the head, there is no soundness in it.

Obser. 6. Sin is a burden to the Lord Jesus.

Obser. 7. The Love of Christ: He becomes [...] a curse, for us.

Obser. 8. Here is then a Mighty Power imparted to our Nature, for as Christ him­self had this Power in himself, so he gave unto his followers; Behold I give you power to tread upon Scorpions: And he is said to give his Disciples power over unclean spirits. They marvelled and glorified God, Mat. 9.8. who had given such power unto men.

Obser. 9. If Jesus Christ take away our sins, even the sins of Believers, what ne­cessity then is there that sins must remain, as commonly men say? That sins must re­main, if he take them away, and bear them away; this must, this necessity is not on Christ's part; this must is for the Devil; this must is for some of his reigning and ruling lusts.

Obser. 10. See the accomplishment of all those types and figures: All these have their truth in the Text; and the fruit of all these is, the taking away sin, Esay 27.9. which all these could not do, Hebr. 9.10, 14. Esay 53.4. Verè languores nostros ipse tulit; He himself took our infirmities: not the offering of Goats or Sheep could do it, Heb. 10.4-9. For it is not possible, that the blood of Bulls and Goats should take away sin.

Obser. 11. The vanity of an imaginary Faith.

Repreh. 1. Who say that their sins and infirmities cannot possibly be taken away? No, not by Christ. The Apostle tells us, that the weakness of God is stronger than men: But these say, that the weakness and infirmity of men is stronger than God.

Repreh. 2. If Christ bear our infirmities, then are they to blame who will not bear the infirmities of others, who are even weaker than themselves. God can bear, thou wilt not bear; Christ can bear thee, thou canst not bear thy Brother: He remits to thee the debt of an hundred Talents, thou with rigour requirest of thy Brother a few Pence.

Repreh. 3. Who heap the burdens of their sins upon the Lord Jesus Christ, and pity themselves as poor, weak and feeble souls: As for Christ he is strong and able, and we will try his strength, when we lay all our load upon him.

Thus we continue in our sin, while the Grace of Christ abounds, and the Old Man grows strong in us, while the New Man bears all the burden. As I have told you of the Italian Proverb, That this old Cart lasts longer than the new. Alas! the old Cart is crazy and weak, as for the new Cart, men lay all the load upon that even till it crack again; as the New Man complains in Amos. And doth the Lord Jesus bear the [Page 167] burden of our sins, that we may still live in sin, or rather that we should cease from sin? 1 Pet. 2.22.

Exhort. Believe in the Mighty Power of the Lord Jesus; this casts out Devils, this heals all diseases: They who believe in Christ they have this power in them, they cast out the Spirits with his powerful Word: How powerful is his Word in thee? Vide Notes on Heb. 1. [...].

Credenti omnia possibilia, All things are possible to him that believes: Let us bear one anothers burdens, Ephes. 5.1, 2. 1 John 3. Let us lay down our lives for the Bre­thren: Be Anathema, as Moses, Paul. A sign of this is, [...], the heal­ing Doctrine.

If my people that are called by my Name, do humble themselves and pray, and seek my face, and turn from their evil wayes, they shall find that the word of God is an Ʋniversal Medicine.

NOTES AND OBSERVATIONS UPON MATTHEW VIII. 25.

[...].

And his Disciples came to him, and awoke him, saying, Lord, save us, we perish.

ALL the Actions and Passions of our Lord and Saviour in the days of his flesh, according to St. Gregory, and Venerable Bede, have beside their Litteral, a Mystical and Spiritual sence. As for the whole History from v. 23. to 27. whereof this Text is part, 'tis understood by all Expositors, that I have seen, Alle­gorically; and so it is too fit for the time, for which indeed I made choice of it before others, that I might speak a word in season.

When the Disciples of Christ, the Saints of God, embarked in the common danger, and following the Example of their Lord and Saviour, are tossed to and fro in the troublesome and tempestuous Sea of this world, and threat­ned every hour to be over-whelmed with the waves and floods of ungodly men, have their recourse unto their only able and skilful Pilot for their safety: They come unto him, they awaken him, and say unto him, Lord, save us we perish.

The whole Chapter may be stiled, by his Name, who is the subject of it, and the whole Gospel, Wonderful; for in it, throughout, He alone doth wondrous things, exerciseth his Almighty Power in working Miracles by Land and Sea.

1. By Land, in curing Diseases, and casting out Devils.

2. By Sea, in rebuking the winds, and the raging of the water.

In this latter ye have the Miracle it self, and the event of it.

In the Miracle ye have the imminent danger, and the miraculous deliverance.

The danger is described by the cause or occasion of it, He entred into a ship, and his Disciples followed him.

2. By the kind of it, a storm or tempest, and the degree of it.

1. In regard of intension, a great tempest.

2. In regard of extension, in the effect of it, The ship was covered with the waves.

3. A danger notable, in respect of both; Behold there arose a great tempest in the Sed, insomuch, that the ship was covered with the waves; which yet

4. Was more notably perillous, because the danger appeared remediless: He who might have prevented or remedied it, seemed now to neglect it; He was asleep.

All these set out the miraculous deliverance, which is advanced by the address of the persons in danger to their deliverer; and importunity, they awakened him, and [Page 169] petitioned unto him, and by the Acts of their deliverer reproving the petitioners, yet granting his fiat unto their petition, whence followed the miraculous effect:

And this was the miraculous deliverance.

The event is, the men marvelled, saying, what manner of man is this, that even the winds and sea obey him?

So that my Text contains the Disciples behaviour in the time of this imminent danger; which hath these two parts:

  • 1. The Disciples address unto Christ; They came unto him.
  • 2. The Disciples importunity, which is seen in two Acts, one in order to the other.

1. They awakened him, and

2. Petitioned unto him; where we have,

  • 1. The person Interpellat, and petitioned unto, acknowledged most able to grant and effect the petition, Lord, and
  • 2. The Petition it self of greatest consequence, save us, and
  • 3. The motive or enforcement of the petition, extremely urgent, perimus, we perish.

And this behaviour of the Disciples may be our pattern and example, our com­pass, by which we may sayle, and finish our course in like storms and tempests. And first of the first of these;

The Disciples address unto Christ, They came unto him.

Though Mariners be in the greatest distress of weather, yet if they see the Stars, they'l guide them to the Haven where they would be: But this tempest was such, as that wherein St. Paul was, Acts 27.20. Wherein neither Sun nor Stars appeared, at lest to them, for the ship was covered with the waves.

Yet the Disciples had Spiritual eyes, and discerned Christ's Star, his Light that shi­ned in darkness; his star that guided the Wise men to him: what star was that?

Faith and Hope, or the composition of both, Confidence, so some of the pious An­tients understand it: And by the guidance of that Star they made their address un­to Christ.

They came unto him, i. e. believed on him, hoped in him, loved him and obeyed him, and by these steps they came unto Christ: for so to come, is to believe, accord­ing to our Saviours own Exposition, John 6.45. Every man that hath heard, and hath learned of the Father, cometh unto me—with vers. 47. he renders, He that believeth on me, hath everlasting life; and he that cometh unto God, must believe that he is.

This appears also by their contraries, for as coming is believing, so departing is un­believing, Heb. 3.12. Take heed lest there be in any of you an evil heart of unbelief, in departing from the living God. Thus they came to him, i. e. they believed on him.

But this Faith should be grounded upon a Promise: Now Promise they had none, therefore no Faith.

'Tis true indeed they had no particular Promise, that he would help them in this distress, yet well they knew Christ's love in the general, and his readiness to help all those who come to him for succour.

Again, a general Promise they had, Call upon me in the day of trouble, I will deliver thee, Psal. 50.15. both which will make a sufficient balast for the setling of their Faith, and might cause a [...], and carry them with full sail unto Christ. But there is a greater doubt from the parallel Gospel, for Luke 8.25. our Saviour asks them, where is your Faith? Where? that which is not at all, is no where; therefore St. Mark 4.40. reports our Saviours words, thus, How is it, that ye have no Faith? but our Evangelist interprets both, by little Faith; in that they say we perish, they dis­cover their want of Faith; but in that they say, Lord save us, they declare plainly they had some Faith.

Whence we may observe, That the Disciples of Christ may fear in time of danger, yet mean time, not be wholly destitute of Faith: Though I am sometime affraid, yet put I my trust in thee. Why art thou cast down O my soul? there Fear dejects it. Trust still in God, there Faith raiseth it; Why hast thou forsaken me? saith the drooping soul; but My God, my God erects it, and raiseth it up again, [...] Our Lord blames them not for incredulity, but for defect, or weakness of Faith.

There was a mixture of Fear with Faith; Fear, when they saw the danger, Faith, when they saw the refuge, and to him they came.

But quo freti? what hope had they?

Experience worketh hope, Rom. 5.4.

Experience they had none of this kind, for we read not, that they were ever at Sea with their Master before; and therefore they had no hope.

I Answer, Experience they had of Christ's former Miracles, though none at all of this kind, and that begat in them Hope, that he could do this also.

They knew he had cleansed the Leper, and therefore hoped he could quiet the foaming Sea; they knew he had cured the Centurions Servant by a bare word, there­fore hoped he might still the raging of the Sea by his bare command; he had healed Peters Wives mother of a Fever; aestus febrilis, and therefore they hoped he could allay aestus marinus.

He had cured many, wrought many Miracles, he had cast out the spirits by Land, and therefore they hoped he could lay the wind at Sea.

1. Hence then we may observe Beloved, who is our ultimum refugium, our last re­fuge in all distresses, as well as in distress of weather; who but Christ the strength of the poor, the strength of the needy in his distress, the refuge from the storm, a shadow from the heat, when the blast of the terrible ones is as a storm against the wall, Esay 25.4. What is the sure ground of Hope where the Saints cast anchor, their sacra anchora, which they are wont to cast in extremity of weather, when they are now almost hopeless; where else can they safely pitch it, but on Christ?

And this Hope we have as an anchor of the Soul, both sure and stedfast, and which entreth into that within the vail, whither the Forerunner is for us entred, even Jesus, Heb. 6.19, 20. Whither have we recourse in a storm, when extreme and imminent danger pursues us close at the heels? whither do we run? what shelter do we fly un­to? to our carnal friends? alas! what can they do for us? They are, or may be en­gaged in like jeopardy with us: And who can assure thy life, that cannot assure his own?

But thou hast store of wealth, rich commodities, the very best of them are wont to be cast over-board in a storm: That's the best wealth that swims out with us af­ter ship-wrack. The Hare pursued hastens to her covert; and the Conies are a feeble folk, saith Solomon, yet they make their houses in the rock: And such a feeble folk are the Saints of God, yet they have their covert, their refuge in the Rock, and that Rock is Christ, 1 Cor. 10.

2. Observe how rationally, how logically the true Disciples of Christ are wont to argue for themselves, in times of extremity, though they have no express particular Promise, yet know they how to descend à genere ad speciem, if God will deliver, in the day of trouble when we call upon him, then in this day.

They have no particular experience that comes home to their case, yet they know how to reason à pari, so did they, John 11.37. Could not this man who opened the eyes of the blind, have caused that even this man should not have died?

So the Disciples here, cannot he who did so many Miracles by Land, do the like by Sea?

Thus Holy David reasons, 1 Sam. 17.37. The Lord that delivered me out of the Paw of the Lion, and out of the Paw of the Bear, he will deliver me out of the hand of this Philistin. Thus the Saints are wont to improve their grounds of Faith and Hope, and so to gather in upon Christ, and win more and more upon him: God hath deli­vered us from so great a death, and doth deliver, in whom we trust that he will yet deli­ver us, 2 Cor. 1.10.

And thus the Disciples come to Christ, by Faith and Hope; they come also by obedience of Faith. Thus the Prophet expounds it, Esay 55.1. Ho! every one that thirsteth come ye to the waters, come ye buy and eat, vers. 2.3. The Prophet renders, Hearken diligently unto me, incline your ear, and come. And our Saviour, Mat. 11.28. Come unto me all ye that travail, and are heavy laden,—vers. 29. he expounds, Take my yoke upon you: Thus to be coming is to be plyable and yielding; and they who thus come to Christ, are only welcome, Psal. 40.

I shall briefly name the Reason why they come unto him; 'twas his Example drove them into this imminent danger, vers. 25. [...], he entred into a ship, and his Dis­ciples followed him; whence we pray take notice, That

1. All storms and tempests are raised against the Disciples, because they follow Christ's steps; it is the voice of the Church, we are hated of all men for thy sake, and for thy sake we are killed all the day long: But

2. The Disciples of Christ must not refuse to follow him, because dangers may befall them, because tempests may arise, they must not follow him only by Land, and forsake him when he goes to Sea; they must not follow him in a calm, and forsake him in a storm; this is their comfort, when storms approach, they may approach to him: And he who thus comes unto him, he will in no wise cast out, John 6.37. And such an one is the only fit man to awaken Christ in a tempest, as Bildad instructs, Job 8.6. If thou wert pure and upright, surely God would now awake for thee; which leads me to the second part of the Text:

The Disciples importunity; and that in the first act of it: They awakened him.

Herein we must consider

  • 1. The state and condition wherein he now was, He was asleep.
  • 2. The kind or manner of awakening him.

1. As for the state and condition wherein he now was; He was asleep.

The sleep of Christ is either

  • 1. Natural, or
  • 2. Spiritual and Mystical.

1. How Christ may be said naturally either to sleep or wake is not difficult; only we may observe from hence, the truth of Christ's humanity; He had all natural infir­mities incident unto the bodies of men; one of the Fathers who urgeth an austere life, affirms, that our Saviour slept only this once; but under his favour, that may seem a dream, for how could he then be like unto his Brethren in all things, as he is said to be, Heb. 2.17.

2. Touching Christ's mystical sleep, howsoever it be true, that he that keeps Israel neither slumbers nor sleeps, yet in respect of his Oeconomy and Government of his Church; we may consider a two-fold sleep of Christ, either

  • That into which we cast him; or,
  • That into which he falls himself.

1. That sleep into which we cast him, is a kind of dead sleep in us; Non quòd Chri­stus in somnum relaxetur, sed quòd somno nostro consopiatur à nobis: It is our sin that casts Christ and his Righteousness asleep in us, for sleep being ligatio sensuum, the bind­ing of the senses, and Christ being the head of all our spiritual life, and senses, and all the fresh springs of them, and the spirit of life it self being in him; He is said then to sleep, when spiritually and experimentally, we neither see, nor hear, nor have any other spiritual senses, exercised to discern between good and evil.

2. Another kind of sleep he seems to fall into himself; and that either in regard

  • Of the Godly, or,
  • Of Ungodly men.

1. In regard of the Godly: His sleep is either

  • Dilationis, of delaying, or,
  • Desertionis, desertion.

1. Dilationis, when he suspends and delayes the accomplishment of his Promises made unto us, till we be fit to receive them, though he tarry (tarry he will) yet wait for it, Hab. 2.3. God is not slack, as some men account slackness, 2 Pet. 3.9.

Thus the Apostle tells the Hebrews, That they had need of patience, that having done the will of God, they might receive the Promise, for yet a little while, and he that shall come, will come, and will not tarry, Heb. 10.36. Out of this sleep we must not awaken Christ until he please, Cant. 2.7. This sleep, I call dilationis, of delaying.

2. Another kind of sleep, in regard of Godly men, is, desertionis; when he seems to neglect his Church, and withdraws himself from it for a time, as in the forlorn estate, of which the Psalmist complains, Psal. 44.24. Thus we may understand, that God sleeps when he is said to hide his face, and to awaken out of sleep, when he shews the light of his countenance upon us.

These kinds of sleep, are in respect of the Saints: At non sic omnibus dormuit.

2. God sleeps not thus toward Ungodly men, when he connives and seems to take no notice of their sins, but mean time endures with much long suffering the vessels of wrath, fitted for destruction, whose judgement now a long time lingreth not, and their damnation slumbereth not, 2 Pet. 2.3. This kind of sleeping is God's Patience; his awakening is to vengeance.

2. Thus ye have the state or condition wherein Christ was, when his Disciples came unto him, He was asleep; come we now to the Disciples manner of awakening him; and that's two-fold:

1. Personal and inward, when the Disciples, and every one of them pro se quisque, awakens Christ in himself, for his own health and salvation.

2. General and outward, when all the Disciples joyntly, and every one severally calls mightily upon God for common deliverances, common safety, common blessings; as Peace and Truth to the whole Church.

That we may be able to awaken Christ for outward deliverances, as Halcyon days, Calmes, Peace and Truth to the whole Church; it's necessary that Christ be first a­wakened in every one of our souls: As the Cock first claps his own wings, beats his own breast, and rowseth up himself, before he crows and awakens others. Thus the Apostle Exhorts us, 1 Cor. 15.34. Awake to Righteousness, and sin not. He tells us also that Christ ought to live in us, and his life to be made manifest in our mortal body, 2 Cor. 4.10. It is our sleep in sin that causeth Christ and his Righteousness to sleep in us: It is our envy, our hatred, our malice, and all uncharitableness, that like an Opium, causeth Christ's love to grow cold in us, Mat. 24.

It is our pride and haughtiness of spirit that keeps under Christ's humility, it is our covetousness (aviditas à non videndo) that shuts Christ's bountiful eye toward us; It is our anger and wrath that stops the passage of the spirit of meekness in us; It is our surfetting and drunkenness, that hath given him a drink of deadly wine; it is our slothfulness and sluggishness to obedience, our deadness and dulness that hath cast Christ into a dead sleep in us.

It is our continuance in sin that wearieth his patience, it is our bloody zeal that disquiets his loving spirit of mercy, compassion and long suffering.

It is our pretence of weakness and infirmity that treacherously betrayeth the strength of Christ, and makes him weary and weak in us, who is the very power of God, 1 Cor. 1.24. which otherwise would awake and put on strength.

In a word, it is our iniquity that holds his Truth captive; all these, and more than these bind up our Spiritual life and senses in us. O Beloved! let us loose these cords of wickedness, and let the oppressed go free. This is the best kind of Fast we can keep unto our God. Let God arise, let Christ arise, and let his enemies be scattered. What hinders him from rising, but the weight and burden of our sins? Let us call upon him, and pray unto him. Awake, awake, put on strength, O Arm of the Lord, i. e. Christ, Esay 51. What weakens his Arm, his Christ? what wearieth him but our sins?

Let us, O let us, with the Wise Virgins awake to Righteousness, trim our Lamps, and meet the Bride-groom.

But how should we awaken Christ in us, unless Christ first of all awaken us?

'Tis most true; nor am I of those who go about to prevent God's preventing Grace: but whereas they who are asleep are wont to be awakened by noises, or motions, or light, or the like: Who Beloved! of us all hath not had these means to raise him out of his sleep in sin, and to awaken Christ and his Righteousness in him? While the Bride-groom tarried, all the Virgins, wise and foolish, all slumbered and slept.

But there was a cry made, Behold the Bride-groom cometh: And who of us all hath not felt the motions of the Spirit in his own heart? Ʋpon whom hath not God's light, that light which enlightens every man that comes into the world, upon whom hath not that light arisen? yet who prepares himself to meet the Bride-groom? Who hath engaged his heart to approach unto Christ? Who stirs up the Grace of God that is in him, that he may find Grace to help in time of need? Who will suffer his light (the light, or Christ of God, which he keeps in darkness) to break forth, and shine before men? Who will let God arise, that his enemies may be scattered?

O Beloved! we are unfit to awaken Christ in others, or for others, unless first we be awakened in Christ, and Christ in us; Acti agimus, & excitati excitamus: when we our selves are awakened unto Righteousness, then, and then only, are we fit to a­waken Christ.

Observe we hence Beloved, what boldness faith and obedience of faith begets in Christ's Disciples, they awoke him; so much love, so much boldness, and if the love be perfect, it casts out fear.

But was not this too much presumption?

No, our Lord reproves them not in that behalf, he accounts it not undutifulness, nay, duty rather in a storm or tempest, by Faith, Obedience and Prayer, to disturb and disquiet him; as he who willingly suffers a kind of holy violence at their hands who believe and obey him: As he who for the peace of the Church is willing to have his own sweet sleep broken.

But who are they that awaken him?

They are the Disciples. The loudness of the wind, and the noise of the waves, a man would think should have awakened him; but he's not awake till his Disciples call him, they are the only fit men to awaken Christ for themselves and others.

A Philosopher being in a storm, and having within the ship a known wicked man, would not suffer him to call upon God, Take heed, saith he, lest God hear thee, and we perish with thee. Men may, and doubtless now do call and cry unto Christ, and think by their cryes to awaken Christ, but he hears them not: They are not his Dis­ciples, they cry not unto him from their heart; they are like them, Hos. 7.14. They have not cryed unto me with their heart, when they howled upon their beds: They assem­ble themselves for Corn, and for Wine, and rebel against me.

And what do they else, who are sensible only of outward wants, as decay of trade, and weakness of their estates in the world? These cry not to God, as the Disciples did: No, nor did Israel in their passage out of Aegypt, Exod. 14.10. They cryed out unto the Lord, but God takes no notice of their cry. But when Moses had said no­thing at all to the Lord, the Lord said unto him, Why dost thou cry unto me? He cryed like a Disciple by inward sorrows and sighs, and the Lord awakened unto him.

But why did they awaken him?

The end of their awakening of Christ, was to petition him; that's their next act, wherein their importunity is considerable: they said, Lord save us, we perish: And herein we have

  • 1. The Person Petitioned unto, Lord,
  • 2. The Petition it self, save us,
  • 3. The Motive, or enforcement of the petition, we perish.

Of all these very briefly: In the parallel Gospels there's some variety, Mark 4.38. they call him Master; in St. Luke, Master, Master, and here Lord. They are both ex­treamly endearing names.

The name of Master, in reference to his Disciples, imprints an indelible character.

The name [...], Lord, answers to the great nomen [...], Jehovah, which is rendred by the word [...], in the Old Testament almost every where.

And this Name reminds his Servants of their Lords power and might, as the Name Master imports unto them his wisdom and goodness; all which are sure grounds of affiance and confidence in these Petitioners.

Observe we from hence, that in all our petitions unto God, we ought throughly to inform our selves, and strengthen our Faith in God's Wisdom, Goodness and Power, for the effecting of what we pray for. Look into David's Psalms, Jehosaphat's and Jeremiah's Prayers, yea, the whole Word of God, ye shall almost in every peti­tion find all these Three, either expresly or implicitely, and virtually contained.

And these are the grounds of their affiance here, when they pray, Lord save us.

And this petition is a manifest acknowledgement of Christ, that he is the Saviour, for whom Hosannah was made, and to whom it was of due sung, Psal. 118.

The Salvation specified, is either

  • from a Storm,
  • to a Calm.

The storms are the violent temptations unto sin, the violent assaults of the enemy, tending to the shaking or weakning of our Faith, or the stopping of our course; as a contrary wind at Sea brings the Mariner quite back again: as also the over-flowing scourge of God's Judgements, all tending to the ship-wrack of our bodies and souls, which makes them cry out, Lord save us we perish.

Hence we may observe, that the Disciples of Christ have a project for their safety, when all the skill and subtilty of all others is at a loss. The Master of the Ship, the Pilot, and Mariners had used all their utmost skill, pains and industry to save them­selves, but all in vain. The Disciples had a further reach, they went beyond them, and that at their own Trade: They had done all they could, and could now go no further; here was dignus vindice nodus; as the Old Comedians, when they had so in­tangled themselves in their intricate Plots, that they could not wind themselves out of them, they brought [...], they brought in God to end them: So when the skill and mystery of the Mariners was now at a loss, the Disciples have a [...], a Star, a better Patron than Castor and Pollux; a Star arising in their hearts, guiding them more certainly than the MarinersChar [...]es's wain, or the 7 stars, so na­med. Helice orThe name of a star. Cynosura; a Pilot more skilful, and better able to steer their course then Tiphis, or all the other Argonautes: They are all non nautae, sed Argonautae, as he wittily; they are all idle and unprofi­table, and unable to help, even in their own profession.

Joseph was no States-man, yet gave better Advise to Pharaoh, the Master of the Ship of the Common-wealth than all the Wise Men in Aegypt could. The Princes of Zoan became fools; the Princes of Noph are deceived; the counsel of the wise Coun­sellors of Pharaoh is become bruitish, let them tell thee what the Lord of Hosts hath pur­posed upon Aegypt, Esay 19.11. No, they knew nothing; Joseph the Prisoner, knew more than they all. And Paul the Prisoner, no Sea-man, but a Tent-maker by trade, [...], who made Tents for him, who as St. John saith, doth [...], Ta­bernacle in us. This Paul, though like Cassandra, nay like almost all true Prophets in their times, he had not the happiness to be believed; though the Centurion be­lieved the Master and Owner of the Ship, more than those things which were spoken by Paul.

Yet when no such Tempest lay on them, and all hope that they should be saved was taken away, Then Paul stood forth in the midst of them, and said, Sirs, ye should have hearkned unto me, and not have gained this harm and loss. He had given them better advise at Sea, though no Seaman, than all the Mariners, Master and Pilot could, Acts 27.21.

When the Ship of the Church, and Common-wealth is tossed with billows and storms to and fro, such a Prisoner as Joseph, such a Tent-maker as Paul, such Fisher-men as are here in my Text; such a poor wise man may give better advise often­times than they who sit at the Helm.

There was a little City, saith Solomon, Eccles. 9.14. and a few men within it, and there came a great King against it, and besieged it, and built great Bulwarks against it: Now there was found in it a poor wise man, such are not wont to be chosen Counsellors to the City, they are chosen commonly by their wealth, and he by his wisdom deli­vered the City.

And indeed Beloved! the great Politicians of the World may steer, and toyle, and tugg like Gally-slaves at an oar, yet all in vain, and to no purpose; but I shall re­serve the particular prosecution of the points to another time: And shall mean time summ up all, and conclude with a word of Exhortation to our selves, to take the Disciples for our Examples, and to sayle by their Compass in these troublesome times, these storms and tempests that now lie upon us.

To come unto Christ by Faith, and Hope, and the obedience of Faith, to awaken him in our selves, and for our selves, and for the whole Church of God: Do we not see the floods of ungodliness, the deluge of natural sins, the billows of temptations, the fiery tryal, and the warry tryal? (they come about us like water, they come even unto our souls) Do we not see the overflowing scourge (Esay 28.15.) and the storm of [Page 175] God's everlasting-judgement hanging over our heads, and men ready to fall upon us?

And can we now sleep like Rebellious Jonah in the midst of all these storms? Can we be secure, like Solomon's drunkard, in the midst of the Sea, or on the top of a Mast? Prov. 23.34. Can we, like those sleepy snorting Sea-calves, play even in a tempest?

What meanest thou, O sluggard (as the Master of the Ship speaks to Jonah) what meanest thou? up man, up, arise and call upon thy God, if so be that God will think upon us that we perish not?

O Beloved! let us, I beseech ye, stir up our selves, and stir up one another, awaken our selves, and awaken one another, awaken Christ inwardly in every one of our souls; by sighing, by fasting, by mourning, by prayers, by tears, by all man­ner of humiliation, supplication, deprecation, and intercession.

Let us awaken him outwardly, for the deliverance and safety of the Church, and all our Brethren in it, especially those of Germany and Ireland, for deliverance out of temptation, from the over-flowing scourge, from the everlasting judgment: and let us all cry mightily unto God, Lord save us we perish. We have a Proverb, Qui ne­scit orare, ascendat mare:

Who knows not how to pray,
At Sea hee'l the same soon assay.

Whence it was, that even the very Heathen themselves in a storm prayed; every man cryed unto his God.

And the worshippers of Baal, in their trouble, called upon their God from morning until evening; and Eliah tells them he might be in a journey, or peradventure he slept and must be awakened.

But what Nation is there that hath God so nigh unto them as the Lord our God is in all things, that we call upon him for? His Name is Immanuel, though he be never call­ed by it in the New Testament; his Nature is Immanuel, He is God with us, He is with us to the end of the world. Say not, who shall ascend into Heaven, to fetch down Christ from above; say not, who shall descend into the deep, to fetch up Christ from be­neath; say not, who shall go ever the Sea for us; for the word Christ is nigh thee, in thy mouth, and in thy heart, and can he be nearer to thee?

And shall we be less zealous in calling upon him, the True God, than the Heathen were, and are, in calling upon their false Gods? shall we be more sluggish in our Re­ligion, than they are in their Superstition? shall they be more careful for the preser­vation of their bodies, than we will be for the salvation of our souls? shall they be more sensible of a temporal storm, than we of an eternal judgment?

O let us, let us, I beseech ye, try and examine our selves, and enquire impartially, as those Mariners did, Jonah 1. for whose cause this tempest is upon us: Every Sect most partially condemns other: almost every man accuseth another, as the cause of this storm: At nemo in sese tentat descendere; nemo: Who is there that will confess with David? I have sinned, I have done foolishly; where is the ingenuity of Jonah? who will acknowledge that he is the man for whom this storm is raised?

When Israel was smitten before the men of Ai, Josh. 7. O Lord, saith Joshua, what shall I say, when Israel turns their back before their enemies? But what saith the Lord unto him? Arise, there is an accursed thing in the midst of thee, O Israel: Let every Tribe, and Family, and Houshold, and Man by man be brought before the Lord.

O Beloved! we accuse every Tribe another, every Family, every Houshold, al­most every man another, as the Achan, the troubler of Israel: But were every man brought, man by man, with a naked conscience, and an open heart before the Lord, who searcheth all our hearts, almost every man should find a Davus, qui turbat omnia, an Achan, a troubler of our Israel in his own bosom. From whence come wars and fightings among you? whence comes these storms and tempests? come they not from hence, even from your lusts, that war in your members?

The Mariner cries and prays unto his God, and considers not rebellious Jonah in the bottom of his ship. The accursed thing is, [...], the LXX render it, [Page 176] the accursed thing is in thine heart: So the LXX very often render [...]. There's envy, there's pride, there's covetousness, there's anger, there's bloody zeal, there's intem­perancy, many hurtful lusts; these are the Achans, these are the Jonahs, these are the troublers of Israel; these cause the storm, these drown men in destruction and perdi­tion: Cast these over-board, (as Mariners are wont to do their best commodities in a storm) and then come unto Christ by the ships of Faith, of Hope, of Love, of Obe­dience, and awaken him by Sighing, by Prayer, by Supplication, by Fasting, by Mourning, by all manner of Humiliation, and let us all cry mightily unto God, Lord save us, that we perish not.

Then the Lord will be zealous for his Land, then he will rebuke the winds, and the Sea, and he will cause all these storms to blow over, and there will follow a great calm.

I have spoken already of the first part of this Text, and generally of this second, reserving the special handling of it till now. In it we have three particulars:

  • 1. The person interpellat, or petitioned unto, The Lord.
  • 2. The petition it self.
  • 3. The motive or enforcement of the petition.

1. The Lord: as that he slept was an argument of his humanity, so that he is cal­led [...], Lord, it's an argument of his Divinity; for this name is incommunicable unto any Creature, as it answers to the nomen, [...], so that in effect, it's as free an acknowledgment of Christ's Divinity, as that Mat. 16. Thou art Christ the Son of the Living God, my voice shalt thou hear in the morning.

2. Learn from hence, to whom to direct our prayers; O Lord, unto thee will I direct my prayer, and will look up, Psal. 5.3. Thus all the Saints of God have directed their prayers unto him, 2 Chron. 20.12. O our God—we have no might, neither know we what to do, but our eyes are upon thee: And such was the Disciples case here, they were at a loss, in regard of all second causes.

It reproves those who go to Saints and Angels, as their proper patrons, and pro­tectors in a storm, our Lord calls for us to come to him, Psal. 50. call upon me—not call upon the Virgin Mary, &c. But much more are they to be blamed, who di­rect the people unto other patrons, as some of the learned Papists do: But alas! Ba­laams Ass goes on, as it is driven, and the poor people are carried to dumb Idols, even as they are led, 1 Cor. 12.2.

But wo to the Balaams, wo to the false Prophets who lead and drive them, qui du­cunt te, seducunt; they who lead thee, cause thee to err, Esay 3.12.

I leave them to their Judge, and come to the Petition it self; Lord save us, lest we perish.

The reason why the Disciples pray to Christ for their salvation, is either

  • 1. In regard of Christ the Saviour,
  • 2. In regard of the Disciples.

1. In regard of Christ the Saviour, Salvation is his, so saith Jonas his Type, in his Prayer, Jonas 2.9. He carrieth Salvation in his Name Jesus, and his Name [...], and the Petition they make is for [...], Salvation, and are of one and the same word [...], Psal. 65.5. He is the hope of them that remain in the broad sea.

This was his end, and why he came into the world, 1 Tim. 1.15. This is a faith­ful saying, and worthy of all acceptance, that Christ Jesus came into the world to save sinners, Luke 9.56. The Son of man is not come to destroy mens lives, but to save them.

Si porrò quaeramus quid in causa sit, quod Christus Dominus salvator sit; respondetur, hoc esse subjectum legationis suae in mundum: Legatus haud excedat commissionem suam, Joh. 3.17. Non misit Deus filium suum in mundum, ut judicet mundum, sed ut mun­dus salvetur per ipsum, Inde Hos. 1.7. Promittit Dominus salvaturum se per Dominum, i. e. per Jesum: Ita orat etiam David, Psal. 54.1. Per nomen tuum salva me, i. e. per Jesum tuum, in quo nomen Dei est, utì dicit ipse. Ne provoces ipsum, quià nomen meum in illo est, Exod. 23.21.

2. Ratio ex parte Discipulorum.

Quà

  • Miseri sunt.
  • Ex illius corpore sunt.
  • Ipsius gratiâ, & exemplo miseri sunt.

1. Deus miserorum tutelam suscipit, quales orphani, viduae, peregrini, Lazari, ideóque signanter amare Lazarum dicitur, i. e. illum cui nullus est opitulator, Joh. 11. Salvabit Dominus afflictum populum, oculósque sublimes humiliabit, Psal. 8.27. and 72.4. Salvabit filios inopum, destruétque fraudulentum oppressorem: and vers. 12. him that hath no helper, and 76.9. Salvabit mansuetos terrae, nempè patientes injuriarum: quibus hereditatem terrae promisit: enimverò, justum est apud Dominum retribuere salu­tem iis, qui mites & mansueti sunt; quià Dei agnoscunt esse vindictam, ipsíque permit­tant.

2. Quà sunt ex illius corpore: Sic Paulus ait, Salvatorem esse sui corporis, Eph. 5.23. Ʋnde quod contrà ipsos attentatur, & contra Deum ipsum, Christúmque attentatur. Ne pugnetis contrà Dominum Deum patrûm vestrorum: vobis enim non proderit: Sit Abijah contra Jeroboamum, 2 Chron. 13.12. Eodem nomine usus, Asa, cap. 14. v. 11. ubi contrà Zaram Aethiopem intercessit apud Dominum; Nè praevaleat, ait, homo contrà te. Dixerat autem verbis precedentibus, nihil est apud te juvare per multos, aut per illos, qui nullas vires habent. Adjuva nos, O Domine: siquidem in te recumbi­mus; atque in nomine tuo, i. e. in Christo tuo; virtute, ac potentiâ tuâ incedimus, contrà hanc multitudinem, i. e. Myriada: Hinc ubi contra Discipulos minarum spi­rans Saulus, Act. 9.1. Facile adortum sensit Dominus, vers. 4. Cur me persequeris? Te, Domine, persequitur? Discipulos ille tantum persequitur: vers. 1. At illi sunt è Corpore Domini, cujus ipse salvator est. Estne autem pars aliqua prae caeteris tenera? illa certè est oculi pupilla: at qui vos tangit, oculi pupillam tangit, Zach. 2.8. Multùm itaque re­fert ad ipsius curam procurandam, quod ex illius corpore sint.

3. Illius exemplum ipsos in hoc malum induxit, & illius gratiâ Discipuli mala om­nia patiuntur, vers. 23. [...]. Ideò Calamitates Eccle­siam persequuntur, quoniam Christi vestigia persequimur. Praedixit Dominus exosos fore Discipulos omnibus gentibus sui causâ, Mat. 24. Et vox Discipulorum est, Tui causâ toto die trucidamur, Rom. 8.36. Imò qui trucidaverit ipsos, à deo se promerituros benè ar­bitrabuntur, Joh. 16.2. quare? quia offenderunt Dominum, Jer. 50.7. Ideò solatio, imprimis illiusmodi Discipulis est; quod ejecerunt ipsos, Christi causâ; quod ipse in illo­rum gaudium appariturus sit.

Hoc argumento David usus est, Psal. 69.1. Salva me: aquae ad animam meam per­venerunt, v. 8. Psal. 69.7. For thy sake I have suffered reproach, and Psal. 66. Shame hath covered my face. Thou O God hast proved us, thou hast tryed us as silver is tryed: Thou hast brought us into the snare, and laid trouble upon our loins: Thou hast caused men to ride over our heads; we went through fire and water. The Lord brings the Dis­ciples by his Example into temptations and tryals; and therefore well may they call upon him for help and assistance against them, Lord save us.

Christus est Salvator ab omni malo, tum Spirituali, tum Temporali; etiam utrumque hoc contextu innuitur: temporale malum in litera; in spiritu spirituale, utrum illud pec­catum sit, an peccati poena.

Redarguendi, qui Christianismum obtendunt; animati tamen Antichristianismi spi­ritu: ille salvat, & Salvator omnium est qui salvantur: Hi perdunt, ille Salvator, hi [...], & Abaddonim: Christiani, Oves, hi Lupi, qui devorant gregem.

Arguendi qui malis impliciti, jactati tempestate, sunt impatientes; and instead of turning unto him that smites them by Prayer, fall foul upon the instrument, where­withal God smites them. Zerxes in a storm fetter'd the Sea, cast chains and fetters into it; forsooth to curb and check it. David when Shimei cursed him, referred the business to God; God hath commanded him to curse David: And by the same rea­son, we may judge of the present Rebellion in Ireland, God hath commanded them: for howsoever, they do a most unwarrantable work, yet God permits them so to do, for our sins sake.

Doth not God send the Plague? and surely he sends the Sword also; that's one of his four Judgements, whoever it is that wields it, Ezech. 14.21. And the wicked [Page 178] is God's Sword, Psal. 17. Let us therefore take heed that we quarrel not with the Sword, that we bite not the Stone, that we fetter not the Sea; but turn unto God by Prayer, as the Disciples did, Lord save us.

Save us; not save thy self: no, he was storm-proof. A glorious Example, and most worthy our imitation, to aspire to such a degree of Faith, that may swallow up all fear, that we may sleep securely in a storm. What did our Saviour here blame in them, but their fear, that weakened their Faith?

The same he blamed in Peter, Mat. 14.30, 31. when he saw the wind boisterous, he was afraid: and beginning to sink, he cryed, saying, Lord save me. And immediately Jesus stretched forth his hand, and caught him, and said unto him, O thou of little faith, wherefore didst thou doubt? When we have attained to great faith, we may walk up­on the Sea, and sleep securely in a tempest, when the winds and billows of tempta­tions arise.

Such an Example was our Lord, when the wicked, like the troubled Sea, whose waters cast up mire and dirt, slanders and misreports; when they called him a Sama­ritan said he had a Devil: When being reviled, he reviled not again, Psal. 38.13, 14. I was like a deaf man that hears not, and one that is dumb. And what if the wicked, like the raging Sea, cast mire and dirt upon thee, slander thee, blast thy reputation, call thee any name that will make thee odious? Remember what thy Lord did in this case: they called him Samaritan, &c. Ipse verò dormiebat: Poor miserable men, they weary themselves in doing and speaking of evil: They hurt not thee, no more than the wind and waves beating on a rock, when we arrive at this height of faith and obedience. Ecce quòd nulla sit ubivis securitas; there is no place at all for secu­rity: No, not Heaven; Lucifer fell from thence: Nor in Paradise; thence Adam fell: much less in this world. No not in the presence of Christ, which the Disciples now injoyed: No security, till we be rooted, and built up, and established in the faith, Col. 2.7. till we hear and obey his sayings.

I will liken such an one, saith our Saviour, to a wise man, who built his house upon the Rock, and the rain descended, and the floods came, and the winds blew, and beat upon that house, and it fell not; for it was founded upon a Rock, Mat. 7.25. and that Rock is Christ, 1 Cor. 10.

3. Perimus;

  • in se,
  • ut refert petitionem.

Adeóne igitur Discipuli in discrimine? Illíne jactati tempestate?

Observa. Non cum filiis suis ità Dominus agit, ut nos plurimùm cum nostris Delicatu­lis, we make them Fondlings, and Cossets, and over-tender them, and will not suf­fer the wind to blow on them, as our Proverb goes.

Haud ità cum suis agit Dominus noster: Illi ascendant Mare; oportet; tolleréntque maris procellas. Jobus utíque puerilem saltem tecum gratiam expectare poterat; neque enim nauta quispiam in spirituali navigatione, Deo Gubernatori, gratior; atque ipse hunc errorem errasse videbatur; ubi Bildadus ipsum arguit: Adeò terra tui causâ derelin­quetur, & rupes amovebitur à loco suo, tui causâ, Job 18.4.

Imò hoc tantùm proprium Discipulis: ubi miracula in terris spectanda, praecedente parte Cap. admissa est promiscua multitudo, eadem spectatum: At ubi mare fremit, oritur tem­pestas, discrimen subeundum; huic periculo, suos Dominus tantùm Discipulos, athletas orbis terrae, exponit, Observat. Chrysost.

In omnibus probamus nos servos Christi; quo autem modo? In multa patientia, in afflictionibus, in necessitatibus, &c. 2 Cor. 6.4. ubi etiam de pseudo-Apostolis factus sermo, 2 Cor. 11.22. Súntne Ministri Christi? Ego abundantiùs: In laboribus a-abundantior, &c. Ter naufragium passus sum; [...], fui in profundo, v. 25, 26. Rationes multae reddi possunt; hae tres potissimùm, quas tantùm nomino.

1. Facit ad exercitium fidei, & patientiae, aliarúmque gratiarum; ità enim afflictio­nes operantur patientiam, (sanctificatae à Deo) Rom. 5.3. Patientia suum habeat opus perfectum: efficiet utì non simus deficientes, Jacob. 1.3. adde, quòd fide, & patientia promissa hereditemur.

2. Dei est ordinatio, [...], 1 Thes. 3.3. Navigaturus Italiam Paulus, edocet:

[Page 179]
Per varios casus, per tot discrimina rerum,
Tendimus in Latium—

iter ad [...], fore per multa damna, non tantùm navis (quod corpus est) [...], sed etiam vitarum, i. e. animarum, utì vox ipsa etiam sonat, Act. 27.10. Per multas tribulationes intrandum in regnum Coelorum.

3. In hoc potissimùm Christum Dominum ac Magistrum imitatur; [...], It is enough for the Disciple, to be as his Master is, and the Servant to be as the Lord is.

Imò favoris hoc est & gratiae argumentum; quòd Discipulum dignetur hoc honore: Cui Rex propinat? quos ille Calicis perticipes facit? Homines inferioris ordinis, & gradus? Absit! hoc fiet iis quos Regem honorare delectat: ideóque praedixit Discipulis, illos reverà, ex ipsius Calice bibituros, Mat. 20.23.

Obs. 1. Defugienda non est Christi sequela, quòd illius causâ discrimina immineant, non terra tantùm per tuta loca sequendum ipsum, verùm etiam sequendum ascendentem in navem; non per serenitatem & tranquillitatem, verùm etiam per procellas.

2. Apostolus, in Catalogo periculorum, quibus probat se servum, ac Discipulum Christi, conjungit pericula in mari, & inter falsos fratres, 2 Cor. 6.6. Et probabile est, tales in navi esse: Certum autem est, multos esse versatos in communi Ecclesiae discrimine; quod itaque si veri Discipuli timuerint, falsi oportet desperaverint. Si Petrus perplexus, Judas ad incitas redactus (he must be at his wits end) Ceterùm veri Chricti Discipuli hoc ha­bent privilegii, nunquam eò usque perditi, nunquam eò sunt usque periculis impliciti, nun­quam ità tentationibus expositi; quin habeant evadendi modum, ac rationem, 1 Cor. 10.

Elegantèr Apostolus [...], Perplexed they are, but not in despair, 2 Cor. 4.8. Sicut enim contrà atque Pharao judicavit, ac speravit, Exod. 14.3. In terra, ait, intricati, conclusit illos Eremus: Ità & hîc in mari, contrà judicium carnis & sanguinis, ubi periculum institit apprimé formidabile, viam invenerunt eva­dendi.

1. God suffers his Disciples to come into imminent danger; danger even of pe­rishing, that he alone may be known to be their Saviour: When he cures diseases, they are either such as are held incurable, or past cure.

Cùm mala per longas invaluere moras.

My Daughter layes at the point to die. The Disciples could not cast out the Devil, he had been possessed from a Child: The man born blind. The Woman sick of the bloody flux eighteen years, spent all. Publius sick of a fever and bloody flux, both incurable. La­zarus must be through-dead, and buried too. We were pressed out of measure, even above strength, 2 Cor. 1.8. The man sick thirty eight years, John 5.6.

2. Observare est, ut infert Petitionem; pericula ad Christum adjungere solere, Psal. 107.

In quatuor generibus discriminum & calamitatum, hoc observare est.

1. Viatores. v. 4. They wandred out of the way in the wilderness, and found no City to dwell in, v. 26. Then they cryed unto the Lord in their trouble, and so he delivered them out of their distress.

2. Captivi. v. 10. Qui vincti afflictione, & ferro—They cry unto the Lord, and he saved them, v. 13.

3. Aegroti. v. 18. Anima ipsorum, omne genus liborum horruit—Then they cryed unto the Lord, and he saveth them, v. 19.

4. Nautae. v. 23. Qui descendunt in mare, navibus—At his word the stormy wind ariseth: who lifteth up the waves: they mount up to heaven: they reel to and fro, and are at their wits end: then they cry unto the Lord in their trouble, and so he bringeth them out of their distresses, he makes the storm, a calm, so that the waves thereof are still.

Thus our Proverb is verified; That it is an ill wind that blows no body profit. Christ by this means was made known to the Mariners, and better known to his Disciples. And certainly many would utterly perish, were they not in danger of perishing, and so driven unto their Saviour.

[Page 180]3. The Lord never lets storms arise so high, but he reserves still in his own hand a power to lay them; malum non est infinitum. He rules the raging of the Sea; when the waves thereof arise, he stilleth them, Psal. 89.9. And what Sea more tumultuous, more raging, more tempestuous than the people which is signified by waters? Apoc. 17.15. But he stills the raging of the Seas, and the noise of their waves, and the mad­ness of the people, Psal. 65.7. Esay 37.29. There is no case so desperate, but the Lord can save it. All which makes for the Consolation of God's people: poor weather-beaten souls.

O the storms of temptations are very great! but the Lord is greater: As it was pi­ously spoken by a passenger in a tempest, when one told him, we have a very weak Bark; I, but saith he, we have a very strong God, Psal. 93.3. The floods are risen O Lord: the floods have lift up their voice: the floods lift up their waves: the waves of the Sea are mighty, and rage horribly; but yet the Lord that dwelleth on high is mightier. The waters encreased greatly upon the Earth, but the Ark went upon the face of the waters, Gen. 7.18. The sufferings of Christ indeed abound, but so likewise our consolation aboundeth by Christ, 2 Cor. 1.5.

O but this storm of temptation must be raised, for some great sin of mine: all thy waves are gone over me.

'Tis possible, yet it's not alwayes necessary; for the winds blew down Job's house, yet was not this for Job's sin; for God gives him a most honourable Testimony of Integrity, Job 1, and 2. but to make him an Example of patience unto all after Ages of the Church. And when the Disciples asked our Saviour, concerning the man that was born blind, for whose sake that Calamity befell him; he answers plainly, neither hath this man sinned, nor his Parents, but that the works of God might be made manifest in him, Joh. 9.3. And so was this tempest raised, and so may thine be, poor Soul.

But suppose it be not, but that for a rebellious Jonah, the storm may rise; yet re­member Christ is with thee in the ship, as he was with the Disciples, even then when the ship was covered with the waves. Nec nocet tempestas, eò quod presens sit Christus, Bernard.

1. Remember his Promise; When thou goest through the waters I will be with thee, and the floods shall not cover thee, Esay 43.

2. Remember his Power, who said to the Sea, Hither shalt thou come and no fur­ther, and here shall thy proud waves be stayed: He will not suffer thee to be tempted aboue what thou art able.

3. Remember he invites thee to call upon him in the day of trouble. He heard Jo­nas in thy case, or worse, even out of the belly of hell, Jon. 2. No case so desperate, but he can, but he will save all those who come unto him, and awaken him, which pray unto him, as here the Disciples did; Lord save us, we perish.

But alas! I have been often thus weather-beaten, and the tempest hath prevailed against me.

But art thou willing to contend for victory against temptation? Even the willing­ness makes thee acceptable; pray thou unto Christ, and he will hear thee, and help thee: Even the Children cryed Hosanna unto Christ, i. e. save us we beseech thee— Save us; we perish.

This motive is considerable,

  • 1. In it self; and
  • 2. As an argument enforcing the Petition.

Quaere. Whether this Petition be absolute yea or no?

I Answer, if we understand the words literally and historically, the Petition is not absolute, but only conditional.

If we understand the words allegorically and spiritually: The Petition is ab­solute; And

The Reason is, there is no temporal evil so great, so terrible, but it may consist with the good will and favour of God: Nor is there any temporal good, so great, so desirable, but may consist with God's hatred and disfavour, Eccles. 9. No man knows either love or hatred by all that is before them.

[Page 181]2. I consider this motive, as inferring the Petition; and so the Observation is this.

That the Disciples imminent danger of perishing is a powerful argument and mo­tive unto Christ to save them.

In the handling of this, I shall

  • 1. Explain the meaning of some terms in it.
  • 2. Prove it.
  • 3. Shew the Reasons of it.
  • 4. Answer a Quaere or two: and
  • 5. Make Use of all unto our selves.

1. By perishing, here, we are to understand the danger of ruine and perishing; for had they perished, and been utterly ruined and lost, it had been too late to say so: Now danger is [...], the approximation, and nearness of an evil. This evil is perishing, which we may understand according to the history, Temporally, a wrack at Sea.

2. According to the Mystery (as all Expositors, which I have yet seen, understand it) Spiritually and Eternally, a drowning in destruction and perdition, as the Apo­stle speaks, a perishing in sin, or for sin.

Now a danger is alwayes so much the greater, by how much the evil is greater, and by how much the evil is nearer: And so this must needs be a great danger, the evil being so great, as none greater, and so near, that it was impossible to be nearer, and not to be; the Ship was covered with waves, so that it was time to cry out, Lord save us.

2. To save is a Relative word; and therefore hath reference, to the

  • 1. Terminus à quo, all the evils before named: Storms, Temporal, Spi­ritual and Eternal.
  • 2. Terminus ad quem, a calm, and quietness, and rest, and safety in the haven, where we would be.

More largely; Salvation is deliverance from sin, wrath, the power of Satan, con­demnation, death, hell, and everlasting judgement.

2. Salvation is preservation unto Righteousness, the Favour of God, the Divine Nature, Eternal Life, and the Kingdom of Heaven; in which respect Christ hath his name of Jesus or Saviour, and in Greek [...], Quae vox latinè reddi non potest (saith Tully (Act. 4. in Verrem) but another word Salvator, and Salvificator used by Ter­tullian, comprehends both extreams, and the Apostle as largely, 2 Tim. 4.18. The Lord shall deliver me from every evil work (there's Salvation from the term à quo) And shall preserve me to his Heavenly Kingdom (there's Salvation or preservation to the term ad quem:) the Angel therefore gives our Lord the Name of Jesus.

2. The truth of this will appear, when we shall have shewn,

1. That the Disciples and Saints of God have made use of this motive and argu­ment.

2. That it hath been used with good success, upon tryal and use made of it; this mo­tive and argument hath proved effectual, and prevailed with the Lord.

1. That the Disciples and Saints of God have made use of this motive and argu­ment.

So the Prophet David, Psal. 71. Save me from them that persecute me.

Psal. 22.21. Save me from the Lions mouth.

Psal. 54.1. Save me O Lord—vers. 3. for strangers are risen up against me.

Psal. 55.2, 3. Attend unto me, and hear me, because of the voice of the enemy, because of the oppression of the wicked.

Psal. 56.1. Be merciful to me, O God, for man would swallow me up: he is daily fight­ing and troubling me.

Psal. 57.1. Be merciful unto me, O Lord, be merciful unto me: in the shadow of thy wings will I make my refuge till this calamity be over-past.

Psal. 59.1. Deliver me from mine enemies, O God: Defend me from them that rise up against me.

Psal. 64.1, 6.3. Perserve my life from fear of the enemy, Psal. 69. 1. Psal. 107.

[Page 182]2. Observe we the success of this Prayer in extremity, Psal. 22.21. having prayed to be delivered from the Lions mouth, v. 22, 23, 24. I will declare thy Name unto my Brethren—He hath not despised, nor abhorred the affliction of the afflicted, neither hath he hid his face from him; but when he cryed unto him, he heard him.

Psal. 54.1, 2. Save me, O God, for strangers are risen up against me: v. 7. He hath de­livered me out of all trouble, and mine eyes have seen my desire upon mine enemy.

Psal. 55.2. Attend unto me, and hear me, because of the voice of the enemy: v. 18. He hath delivered my soul in peace from the battle that was against me.

Psal. 56.1. Be merciful unto me, for man would swallow me up: he is daily fighting and troubling me: v. 13. Thou hast delivered my soul from death, my feet from falling, that I may walk before God in the Land of the Living.

Psal. 57.1. Be merciful unto me, my soul trusteth in thee: in the shadow of thy wings will I make my refuge until this tyranny be over-past: He praiseth God for his deliverance, vers. 9, 10, 11.

Psal. 59. Save me from bloody men: v. 16. He returns his thankfulness: Thou hast been my defence, and refuge in the day of my trouble.

Psal. 64.2, 3. Preserve my life from fear of the enemy, who whet their tongues like a sword, and shoot out their arrows, even bitter words: v. 7. God shall shoot at them with a swift arrow, and they shall be wounded.

Psal. 69.1. Save me, O God, for the waters are come in unto my soul, in v. 35. God will save Zion.

Psal. 107. Per totum.

So that whereas the Psalms are wont to be divided into [...], Prayer and Praise, because the most of them are reduced to one of these two heads, not only these Psalms, but many other admit of the same division; the beginning of the Psalm being a Prayer, enforced by this powerful argument, and the end of it, being a Praise, Thanksgiving and Acknowledgement that God hath graciously granted our Prayer, induced thereunto by this powerful motive.

Jer. 31.7. The Lord instructs his people to pray; Save thy people the remnant of Israel, and presently gives them the effect of their prayer, v. 18. Behold, I will bring them from the North Countrey, and gather them from the coasts of the sea.

3. Inquire we now into the reason of this, why the Disciples imminent danger is so powerful a motive with the Lord, to save them? It will appear from the conside­ration of,

  • 1. The Lord himself.
  • 2. The Disciples and Saints of the Lord.
  • 3. The perishing condition, and imminent danger of the Disciples and Saints of God.

1. If we consider the Lord himself.

1. He knows.

2. He is willing: and

3. He is best able to save.

1. He knows his poor weather-beaten Servants, Psal. 142.3. When my spirit was over-whelmed, and drawn within me, then thou knewest my path.

2. The Lord knows, and taketh notice of his Disciples condition in a storm, Exod. 3.7, 8. I have seen, I have seen the affliction of my people, and I have heard their cry, by reason of their task-masters; for I know their sorrows, and I am come down to deliver them out of the hand of the Aegyptians.

3. The Lord knows the dayes, that is the times of affliction and calamity of the upright man, Psal. 37.18.

4. He knows how to deliver the Righteous, 2 Pet. 2.9.

2. As he knows their necessities, so he is affected with them: Call upon me in the day of trouble, Psal. 50.15. Esay 43.2, 3. O Israel, fear not, thou art mine; when thou pas­sest through the waters, I will be with thee, and through the rivers, they shall not over­flow thee: when thou walkest through the fire, thou shalt not be burnt, neither shall the flame kindle upon thee; for I am the Lord thy God, the Holy One of Israel, thy Saviour.

Refer this ad sensum spiritualem

  • Ignis,
  • Aquae.

2 Esdr. 1-10. Dan. 6.17, 20.

3. He is able to save; A Saviour, and a great one, Esay 19.20. A Prince and a Savi­our, Acts 5.31.

Though the Earth be moved, though the Mountains be cast into the midst of the Sea, though the Waters thereof make a noise, though the Mountains shake with the swelling thereof: There is a River, the streams thereof make glad the City of God: God is in the midst of it, it shall not be moved, Psal. 46.2, 5.

He is the Lord, [...] our sustainer, supporter, the main pillar and base of his Church; as he is called Lord, contracted of the old Saxon word Laford, signifying a sustainer, a supporter, of Laef, to support or sustain, as he who bears all things by the word of his power, Hebr. 1.

1 Cor. 10.13. He limits the temptation, and will not suffer us to be tempted above what we are able: He rules the raging of the Sea, and the noise of his waves, and the madness of the people: and the stormy wind ariseth at his command, Psal. 107. and what it doth, it is at his word, Psal. 148.

2. There is reason this should be a powerful argument, in respect of the Disciples in a perishing condition; they are his friends and favorites: Such as he hath taken into his special patronage and tuition; such as believe on him trust in him, depend upon him: and the reason is forcible, for God being by nature most righteous, yea, righteousness it self, he cannot but propend unto, and naturally incline unto, and naturally love the character and image of his own righteousness, imprinted in his Dis­ciples and Saints; for the Righteous Lord loveth righteousness, Psal. 11.7. and there­fore consequently, save them of all others.

2. He is most merciful, and therefore he cannot but propend in mercy to his Saints of all other, because the only obstacle and hinderance which stops the influ­ence of his Mercy is removed from them; and therefore if he be so merciful, that he saves both man and beast, how much more will he save his Saints? Thus the Psalmist argues, Psal. 36.5. Thy mercy O Lord, reacheth to the Heavens, and thy faithfulness un­to the clouds, vers. 10. O extend, and draw forth thy loving kindness unto them that know thee, and thy righteousness unto the upright in heart.

3. If we consider the imminent danger it self, the danger of perishing, 'tis a con­dition fit only for God to remedy: And therefore Abyssus abyssum invocat, the depth of misery calls upon the depth of mercy, Psal. 142.4. I looked upon my right hand, and behold there was no man that would know me, refuge fail'd me, no man cared for my soul: I cryed unto thee, O Lord, I said, Thou art my refuge, Esay 59.16. The Pro­phet having described the deplorable condition of the Church, he looks for a deli­verer; but because he finds none, He saw there was no man, and wondred there was no Intercessor: therefore his arm brought salvation unto him; and his righteousness, that sustained him, so Esay 63.5.

And why doth the Lord take the extremity of his Saints for his opportunity of helping them?

The Lord well knows, that men are too prone to arrogate unto themselves the glory of deliverances: It was their wit, their policy, their strength; and what's more ordinary in the carriages of great affairs, then for men to ascribe the Glory of them to themselves, or others: And ye shall observe it in common discourses among men, that most men have an eye at their own honour, and alwayes they reflect upon them­selves as the great doers, even like the Fly in the Fable, that sate upon the Axle-tree, O saith she, what a dust do I raise!

Men drowning, lay hold upon a rush, and themselves are no better.

2. Besides, when all humane industry, wit and policy is at a loss, then for God to strike in and save, [...], 'tis his greatest honour: As the Physician, if he deal with a Patient that's easily curable, 'tis little or no credit to him; strength of Nature, they say, would have wrought out the disease: But to adventure upon a desperate Cure, that all other Physicians give over, and to save such a Patient, there's the honour of the Physician. And therefore in the Lord's Army of Diseases, ye may [Page 184] observe, he lets them run till they were past cure, and then he undertook them.

Thus, in the great deliverances of this Nation, both by Sea in 88, and by Land in the Gun-powder Treason; God then took the matter into his own hand, when it was past mans skill to remedy it; So that we might truly say it, Except the Lord had been on our side, &c. Psal. 124.1. Men are not wont to give him his Glory, till they are evidently convinced it can belong to no man else; and then, not unto us Lord.

Take notice, that deliverance from temporal evils is not absolutely to be pray'd for. Hence it is, that when Joel had denounced that National Calamity, Joel 2. and prescribed a way to pacifie the Lords anger, he leaves the matter doubtful, whether the Lord would execute his fierce wrath yea or no? And therefore v. 14. Who knows whether he will return and repent? So the people of Niniveh, Jon. 3.9. Who can tell? The like resolution we find the three Captives to make, Dan. 3.17.18. Our God whom we serve, is able to deliver us from the burning fiery furnace, and he will deliver us out of thine hand, O King. But if not, be it known to thee, O King, that we will not serve thy Gods.

But it may be further inquired, what need any Petition or Motive to be saved from this storm? Nay, what need either Pilot steer, or Marinour row, or any means at all to be used, either in the calm or tempest? Was not Christ able to guide and preserve the Ship being present in it? Doubtless he was: But wherefore then hath God given us the faculties of our Souls, and members of our Bodies, varieties of Trades, Arts and Sciences? Is it not because he would have all ordinary and lawful means used by men in their several places, for the safety either of the Civil or Ecclesiastical Ship?

But withal he expects to be sought unto, and called upon for his help; and therefore sometime providence seems to sleep that dangers may arise, and we find by experi­ence, what need we have in a storm of our Heavenly Pilot. I will instruct thee, and teach thee in the way wherein thou shalt go, and I will guide thee with mine eye: But be not thou like the Horse and Mule without understanding: whose mouths must be held with bit and bridle, lest they fall upon thee, Psal. 32.8.

God having made great and precious Promises to his people, Ezec. 36.25, 36. that he would put his spirit within them, save them, &c. v. 37. I will yet for this be in­quired for by the house of Israel, to do it for them, saith the Lord.

Instruction 1. Behold the great goodness of our God, who takes our extremity for his own opportunity of doing us good: The Righteous cry (in their extremity) and the Lord heareth them, Psal. 34.17. Yea, before we cry unto him, he heareth the in­ward word and prayer of the heart, Esay 65.24. He doth not stay the asking; and therefore we find him often in the Gospel working cures, without any prayer made to him: Examples there are many of this kind, Mat. 9.20, 21, 22. A woman who had an issue of blood twelve years, she knowing his over-flowing goodness, thought to have stoln a cure of him, but they make a secret compact together: He cures her, 'twas enough, she was in extremity.

Mark 1.23.24. The man [...], cryed out, Let us alone, what have we to do with thee, art thou come to destroy us? Here was deprecation of cure, but our Lord interpreted the words to be spoken vi morbi; and therefore he answers the Devil, not the man, Hold thy peace and come out of him, Luke 13.11. No motion at all was made to him, for the woman which had a spirit of infirmity eighteen years, and was bowed together, and could in no wise lift up her self; only he knew her extre­mity, and cured her.

John 11. Nor was there any sute made to him in behalf of Lazarus, only Many gave him notice that he was sick: No, nor is there any mention at all of a Petition for the safety of the Disciples in this storm, Luke 8.24. only they represent their danger unto him, Master, Master, we perish; no Prayer, no Petition at all, 'twas enough he knew their necessity, which would not admit of many words.

How much more ready will he be to grant an explicite Petition, when we confess our extremity, and interpret our hope and confidence in him by our prayer? Esay 7. In the time of Ahaz, though they would weary God, yet he gives them a sign, v. 13, 14. He who will read the most deplorable estate of the Church, shall not find any more [Page 185] full place then that, Esay 59.2, 15. Yet there, v. 16. he saw that there was no man and wondered that there was no Intercessor: therefore his own arm brought salva­tion unto him, and his righteousness it sustained him.

And in an Universal Rebellion of Priests and People, he makes a Promise of send­ing Christ, Mal. 3.

2. A second Instruction may be this; Observe we from hence God's Method in bringing men to salvation: They must first apprehend themselves, as in themselves in a lost condition; so true it is, that the way to Heaven lies by the gates of Hell: I am cut away from before thine eyes; but the next words bring him to himself again, yet thou heardest the voice of my supplication when I cryed unto thee, Psal. 31.22.

And the Prophet Jonah in a storm, being cast over board, when the Sea was now becalmed, he was in a far greater storm then he was before, a storm of Spiritual de­sertion, Jon. 2.2. I cryed by reason of mine affliction unto the Lord, and he heard me; out of the belly of hell cryed I, and thou heardest my voice. For thou hast cast me into the deep, in the midst of the seas: and the floods compassed me about: all thy billows and thy waves passed over me. Then I said, I am cast out of thy sight. The same words which the Prophet David useth, only one letter varied in an original word; I am cast out of thy sight; but the next words bring him within sight of Heaven; Yet I will look again toward thine Holy Temple; yet thou hast brought up my life from cor­ruption, O Lord my God; Salvation, saith he, is of the Lord.

It is the Disciples despairing speech here, and sinking down to hell, we perish; but they are again erected by the hope of Heaven, Lord save us.

The return of the Jews out of their Captivity, 'tis out of a perishing condition, Esay 27.13. The great Trumpet shall be blown, and they shall come, who were ready to perish in the Land of Assyria, and the out-casts of Aegypt, yea, the receiving of them shall be life from the dead, Rom. 11.15.

Obser. 3. There's no full security, but only in the state of bliss: The Disciples, the most dearly beloved of the Lord, had him in presence with them, yet were in danger of perishing; yea, Lucifer fell from Heaven, Adam from Paradise, Judas from the School of Christ; where, and in what condition of life can any man promise him­self security, since even they, who had the Lord of the Sea aboard with them, were in danger of ship-wrack?

Obser. 4. The blessed condition of the people of God, even in their greatest ex­tremities, they have Christ with them; hence it is, that Moses makes the challenge, Deut. 4.7. What Nation is there so great, which hath God so nigh unto the same, as the Lord our God is in all things we call upon him for? O how blessed and happy would men account themselves, if they had some potend friend at the next door, ready upon all occasions, and willing to help them? But how much more happy are the Saints of God, that Nation of Holy Ones, all the world over, who have God so nigh them. Even the greatest Monarchs may not be able to help themselves (such is the mutability of humane things) much less their favourites. They may change their affections, their love into hatred and despight; They may, nay they must die: But I am with you to the end of the world, saith the Immortal God, who changeth not; I am with you, saith Emmanuel: He who is ever present with us, if he be not far from any one of us, as St. Paul speaks to the Idolaters, but in him we live, and move, and have our being: How much more neer is he to his Saints, to his Disciples? God is in you of a truth: Christ is in you, the hope of Glory: Go to thy Father in secret; where is that? In fundo cordis, In the ground of the heart.

Obser. 5. Observe the sympathy, condoling and fellow-feeling of the Saints in all their miseries, one with another: Every man speaks not for himself in person, Lord I perish, but Lord we perish. All the Church is as one Body, informed, enlivened, and quickned by one spirit; as the natural body, hath those nervous and musculous parts diffused throughout all the body, and all the parts of it; so that if any part be touched the whole body is sensible of it.

As we say in Philosophy, Omne continuum est unum; Every continued body is one, and made all of one piece; & moto continuo moventur omnes partes continui, Move a [Page 186] plank, or a pole at one end, and ye move the whole pole: And the case is the very same with the body of Christ, 'tis one, move any one part of it, all is moved; If one member suffer, all the members suffer with it: who is offended, and I burn not? saith St. Paul.

If the foot be trod on, the tongue saith, why do ye hurt me? why persecutest thou me? So that if any part be insensible of what befalls another, we may say truly, 'tis numb'd or dead, or no member, but an excrement rather than a member or part, as the nails or hair may be cut without any pain to themselves, or any sympathy to the body, not so the flesh: And it may be truly said of merciless men, who condole not with their fellow-members in afflictions, that they are no members of their body, they are rather excrements than parts and members of it.

As the parts condole and sympathize one with another, so they pray one for an­other: As they say, we perish, so they say, Lord save not Me, but Ʋs, Lord save Ʋs. Our Lord taught us to pray, not every one for himself: My Father; but every one, for e­very other, Our Father, and not give Me my bread, but give Ʋs our bread.

Reproves those who are in a perishing condition, yet are insensible of it: Solo­mon describes the drunkard, as like to one that lies carelesly in the midst of the Sea, and sleeps securely on the top of a mast, Prov. 23.34. and of all sorts of men in the world they are the most careless, and have lest reason for their security, and are lest sensible of their danger. They spend their dayes in mirth, and suddenly they go down to the pit: Gray hairs are here and there upon them, yet they know it not, Hos. 7.9. Of all kinds of sin, as it is observed by one of the pious Ancients, This sin, and Covetous­ness cleave the closest, and are most hardly left: It was typified by Lot's lingering, e're he came out of Sodom, Gen. 19.16. The men laid hold upon his hands, and upon the hands of his Wife, and his two daughters, the Lord being merciful to him; and they brought him forth, and set him without the City, Gen. 19.16.

Sodom is hardly left, though there be imminent danger of burning in it; it's a won­der, and a great mercy of God that any one leaves it, if he hath once dwelt in it; they are so lull'd asleep with security, and ease, and voluptuousness, that their lives run out, and spend themselves insensibly, and they perish eternally, e're they per­ceived themselves to be in any danger; as a ship goes on her voyage, whether the careless passenger sleep or wake, and suddenly the ship springs a leake, and they are all lost.

And the Covetous wretch, who applaudes himself as a more wary man, yet is he embarked in the very same danger, and heeds it not, Jer. 17.11. He shall leave his wealth in the midst of his dayes, and be that, which he thought himself lest to be, a fool, as little thinking, 1 Tim. 6.9. That his foolish and hurtful lusts drown him in de­struction and perdition.

2. Reproves those who are apprehensive of no other danger but only of the out­ward; so that if they have a fair gale, and pass-time of outward prosperity, if they enjoy an outward peace, and good customers, instead of peace and truth, they take no notice of any inward want or danger; shipwrack of faith, or lusts drawing them into destruction and perdition: Therefore the Lord oftentimes, because we are more sensible of outward than inward losses, reminds us by outward of the inward.

Because not sensible of the

  • Shipwrack of Faith,
  • Plague of the heart,
  • Loss of God's Kingdom.

The Lord sends a

  • Wrack in mens Estates,
  • Plague upon their Bodies,
  • Loss of an outward Kingdom.

Because we consider not that we have crucified and slain the Lord of life, he expo­seth us to the sword: Because not sensible of the floods of ungodlines, he exposeth us to the fury and rage of ungodly men, who are like the Sea, saith the Prophet, which is unquiet and troublesome, whose waters cast up mire and dirt.

Beloved! We have yet seen but the beginnings of sorrows, we have as yet seen as it were a cloud no bigger than a mans hand; God grant it cover not the whole Hea­ven.

[Page 187]3. It Reproves those, who being embarked in the same danger of shipwrack, cen­sure and condemn one another, because they swim not out the same way; as if those Passengers and Mariners, Act. 27. who, some on boards, and some on broken pieces of the ship, endeavoured to get to land, should have quarrelled one with another, because he made not use of the same board, or broken piece of the ship: As if a company of men fallen into a deep dungeon, and all endeavouring to creep out, should quar­rel one with another, because he went not his way.

This is the quarrel of all Sects at this day one with another; they are all alike in danger of perishing, yet quarrel one with another, because one takes not the others course to save himself; if you go not our way ye shall perish everlastingly. Mean time, I fear the only safe course is neglected at all hands. Repentance is secunda ta­bula post naufragium; and our Saviour tells us plainly, Except ye repent, ye shall all likewise perish: and prayer unto the Lord, Lord save us, we perish.

Cons. This may comfort many a poor soul doubtful of salvation, and ready to sink into despair and perish, by reason of his sins.

Though thou be ready to be drowned, yet the Lord is with thee when thou passest through the water, Esay 43.2.

But alas! all his waves are gone over me.

2. Oftentimes so great complaints are made, when there is more in sense and ap­prehension than in the thing it self; and this is commonly incident unto those who are younglings in Christ: their sins appear more horrid and terrible to them than indeed they are; as a Child fallen into the dirt thinks 'tis undone and utterly lost, cryes out that periisse se: But know to thy comfort, poor Child, thus much, that thy sins are forgiven thee: This is the tenure of St. John's Epistle to thee, 1 John 2.

'Tis true, thou art yet in thy dirt, as the Churches of Asia, which signifieth dirty, yet are Churches of Christ: And this was figured by the twenty Cities which Solo­mon gave to Hiram, 1 King. 9.11, 12, 13. he called them Chabal, i. e. dirty. The Children and younglings in Christ are yet imperfect, and subject to falls: But still Chabal, these Cities, are in Galilee, in the state of conversion: And therefore comfort thy self, do as the Child is wont to do; arise, go and cry to thy Father; confess thy negligence, and thy fault to him; He is faithful, and he will cleanse thee from all un­righteousness, 1 John 1.

3. But alas! I have cryed long unto my Father, and he hears me not, I fear he is too too angry with me.

Dost thou endeavour to go out of the mire? dost thou cleanse thy self from all pol­lution of flesh and spirit? Fear not then poor soul, his delay is no argument of his anger, John 11. Mary the sister of Lazarus sent to Christ, saying, Lord, he whom thou lovest is sick: the Text saith, v. 5. That Jesus loved Martha, and her Sister, and La­zarus. When he had heard therefore that he was sick, what, did he make haste to him? no, but the contrary; when he had heard, he abode two dayes still in the same place where he was.

This abode still in the place, a man would think should be an argument he did not love him, but the event proved he did: And however there was another reason ex­pressed, v. 4. yet delay to thee is no argument of want of love; He mean time tryes thy love, thy constancy, thy faith: He that believes, let him not make hast.

Mean time know, that while thy spirit is thus over-whelm'd and drown'd within thee, God knows thy path, Psal. 142.3. God is with thee, his way is in the Sea, Psal. 77.19. He is subduing thine iniquities, as he did the Aegyptians, Mich. ult.

Exhort. To imitate our God, to him 'tis a motive to save us, because we are lost.

O let it be so to us! endeavour to save those who are ready to perish: 'Tis God's triumphant attribute Mercy, and herein the Saints imitate him: Job entitles him the God of the helpless, the father of the fatherless, the husband to the widow, Job 29.12, 13. I delivered the poor when he cryed, the fatherless, and him that had no helper: the blessing of him that was ready to perish came upon me.

Means. Let us 1. be Disciples.

2. Know our danger.

[Page 188]3. Be affected with it; Si vis me flere, dolendum est primùm ipsi tibi, Demosthenes said to his Client; Did he beat me? Yes: now saith he, I believe he did. The prayer of the righteous man availeth much, for it is [...], working, or operative.

4. Ye that make mention of the Lord, keep not silence, give him no rest, Esay 62.7.

Imitate Noah the Preacher of Righteousness.

The Sermons of the Apostles, though they contained variety of matter, yet be­cause they all aimed, and drove at exhortations, and incitements unto an Holy and Christian life, a life worthy of God, they might be called exhortations; as like­wise their Epistles may, all which end with exhortations, unto those they write, and unto us. Thus when Paul and Barnabas came to Antioch in Pisidia, Acts 13.15. after the reading of the Law and the Prophets, the Rulers of the Synagogue sent unto them, saying, Ye Men and Brethren, if ye have any word of Exhortation for the people, say on: They call the Apostles Sermon, a word of Exhortation, and such shall my Conclusion be unto you.

That since the Lord is moved by his Disciples danger of perishing to save them, we would imitate his Example; be moved by those arguments, and endeavours to save those who are ready to perish.

Motives to this imitation there are many.

1. Our Lords Example, Gloriosum est sequi Dominum: His Example is the most eminent and excellent, and therefore our imitation of it is most glorious; especially in his Attribute and works of Mercy. Men are wont to take up the fashion and garb of great men for their Examples, and that promiscuously good and bad together, one with another; but in God there is nothing but it's excellent.

But if any one Attribute exceed the rest, it is his Mercy, that's his triumphant At­tribute, misericordia judicium super exaltat, Jam. 2.13. and 'tis over all his works; even the Power of God, whereby he atchieves his wonderful works, is most seen in his works of Mercy. The Prophet moves the question, Esay 63.1. Who is this, glo­rious in his apparel, travelling in the greatness of his strength? his answer is, I that speak in righteousness, mighty to save; therein his might is seen, in saving.

A notable Example of this we have, Numb. 14. where the whole Nation of the Jews, a very few only excepted, were in imminent danger of being smitten with the Pestilence, and cast out, kill'd as one man; and so perishing utterly by reason of their unbelief and disobedience. Moses intercedes in this manner, [...]. I beseech thee now, let the power of the Lord be magnified. The least letter [...] is made extraordinary great, to imply the greatness of Gods power.

But wherein is his power desired to be seen? I beseech thee let the power of my Lord be great, according as thou hadst spoken: how's that?

The Lord is long suffering, and of great mercy, forgiving iniquity and transgression; even such a God do we worship, whose Almighty Power is seen in shewing mercy and pity.

O let us do so likewise, let us be merciful, as our Father which is in Heaven is mer­ciful; let us shew our greatest power in long-suffering and mercy, towards those who are in misery, in those who are in danger of perishing.

2. Consider the preventing mercy of our Lord Jesus Christ; He came to seek and to save that which was lost: this mercy is shadowed out in the Shepherd's, seeking the lost sheep, Luk. 15. And we were all as sheep gone astray, but we are returned to the Shepherd and Bishop of our Souls, 1 Pet. 1.

The woman searching for the lost groat: Thus wisdom seeks for God's Coyn, God's Image and Superscription upon our souls: The Fathers loving entertainment of his lost Son, and we were lost and are found.

And thus he deals, and hath dealt, with every one of us; as if one were fallen in­to the fire, or into the water, and now ready to perish, and one should presently lay hold on him and draw him out; Ye are as a brand pluckt out of the fire, Amos 4.1. Zach. 3.2. Like Moses, who had his Name from being drawn out of the water, [Page 189] Exod. 1. we were all in the like perishing condition, had not the Lord sent his fishers of men among us, to draw us out of the Sea of this wicked world.

And indeed what is the whole Christian Church, but a number of strangers to the Common-wealth of Israel, until by the mercy of the Lord, we were translated out of that perishing condition, and made fellow Citizens with the Saints, and of the houshold of God, Eph. 2. And as Moses had his name from being drawn out of the water, so may every one of us, we are [...], i. e. Proselites, as we term it. The word properly signifieth such as are drawn either out of the water, or out of hell fire, where we must have perished everlastingly, had not the Lord in mercy pluckt us as brands out of the fire.

Thus we understand that place, Heb. 2.16. which we thus render, He took not on him the Nature of Angels, but the Seed of Abraham: but the word [...], will hardly bear that interpretation; it signifieth not to assume, or take on, but to catch at, and lay hold upon, and help: So that the meaning is this; Mankind was fal­len, and had perished everlastingly in the Fall, had not our Lord and Saviour pre­sently stretched out his hand, laid hold on it, and caught it, and so, preserved it from utter ruine and destruction. Nay, the word is in the present tense [...], He layes hold on every one of us, and keeps us from falling and perishing: Thus he saved Peter, Mat. 14.30, 31. And thus he saves us, being ready to sink in de­spair.

3. O let us consider our Saviours, both Christ himself, who is [...], the Sa­viour, and his Ministers unto us; such as he hath made Saviours unto us: Thou shalt save thy self, and those that hear thee, 1 Tim. 4.16. Thus the Husband may save the Wife, and the Wife the Husband, 1 Cor. 7. Let us consider them, whoever they have been whom God hath made instruments of salvation unto us; their patience, their long-suffering, their meekness, their readiness to help us. Eamus nos, & fa­ciamus similitèr; Let us go and do likewise unto others who are in a perishing con­dition, and let us endeavour to save them.

4. Not to save a man in this case is to destroy him: This is good Reason, for the wisdom of God argues so, Luke 6.9. When the man with the withered hand was to be healed on the Sabbath day; is it lawful, saith our Lord, to do good on the Sab­bath day, or to do evil; to save life, or to destroy it? plainly inferring, that if he had not saved that man, he had destroyed him; so shall we do, if we defer to do good, when it is in our hand to do it.

Job was thus affected, Job 29.12, 13. I delivered the poor when he cryed, the fa­therless, and him that had no helper: The blessing of him that was ready to perish came upon me. Save some with fear, pulling them out of the fire, Judg. v. 23.

But alas! where shall we now find such saving mercy? who hath as he ought put on bowels of mercy and pity towards his poor perishing Brother? It is a forcible argument unto our Lord that he should save us, being in a perishing condition; yet we can see our Brother perishing, either in the way of ungodliness, Psal. 1. ult. which shall perish: or else

2. Perishing from the way of Godliness, Psal. 2. ult. Yet 'tis no argument, no mo­tive at all to us, to save him, to lay hold on him, and pluck him as a brand out of the fire.

O the vast difference between the mercy of our God toward us, and our mercy toward one another; for Saul argues right, according to the custome of the most, 1 Sam. 24.19. If a man find his enemy, will he let him go well away? truly no, 'tis very rare if any do; if a man find his enemy slip over shooes, and be wet-shod, O lay hold on him then, then help him, pity him, shift him, dry him, any thing; but if you find him fall'n in a River up to the chin, set thy foot upon his head, and keep him under water till he perish: This is the charity of many men who yet pre­tend Christianity.

But what saith the Mercy of God? I say unto you, love your enemies, bless them that curse you, do good to them that hate you, and pray for them who despightfully use [Page 190] you, and persecute you, that ye may be the Children of your Father which is in Hea­ven: He that's otherwise affected, is not a child of our Father which is in Hea­ven. Nay, Exod. 23.4, 5. If thou meet thine enemie's Oxe, or his Ass going astray, thou shalt surely bring it back to him again: If thou see the Ass of him that hateth thee lying under his burden, and wouldst forbear to help him; thou shalt surely help him. How much is man better than an Oxe, or an Ass? and then, how much ra­ther ought we to relieve and save him, being ready to perish?

But we have a devise to quit our selves of that imputation of hating men, and entitle God to them, make them enemies of God, and then hate, reproach, slander, curse,—any thing.

But was not Saul an Enemy of God, one who slew his Priests, persecuted the Lords Anointed? Yet David had Saul at his mercy, and let him go well away.

Nay, hast not thou thy self been an enemy of God? 1 Cor. 6.9. The Ʋnrighteous shall not inherit the Kingdom of God, neither Fornicators, nor Idolaters, nor Adulterers, nor Effeminate, &c. All these perish in sin; and such were some of you, saith the Apo­stle; wert thou none of them?

The same Apostle having reckoned up some of the same sins, Col. 3.5, 6. and the danger of perishing in them, and for them, vers. 7. In which (saith he) ye walk­ed sometime, while ye lived in them. And hast not thou walked in them, and lived in them. We all (saith the same Apostle) had our conversation in time past among the Children of disobedience, the lusts of our flesh, fulfilling the desires of the flesh, and of the mind, and were by Nature the children of wrath, as well as others, Ephes. 2.2, 3. and Tit. 3.3. We our selves were sometimes foolish, disobedient, deceived, serv­ing divers lusts and pleasures, living in malice and envy, hateful, and hating one another: These are all in a perishing condition, in danger, imminent danger of be­ing drown'd, in utter destruction and perdition: And thou thy self hast been one of them, and doest not thou pity these? Wilt not thou put forth thy hand to save these, and draw them out of the same pit of destruction, out of which thou thy self hast escaped, 2 Cor. 1.4. if not, certainly thou hast not the Spirit of Christ in thee.

No, thou art in the same pit still, in the same perishing condition as well as they; they perish in one kind of sin, thou in another; they perhaps in Drunkenness, Swearing, Cursings, and Blaspheming, &c. and thou in Envy, Hatred, Malice, and all Uncharitableness: And what difference is there, if both perish? Dost not thou fear God? Wilt not thou pity thy Brother, since thou art in the same perishing con­dition with him, since thou art in the same condemnation?

Exhort. Since the Saints imminent danger of perishing is so prevalent an argu­ment with our Lord to save them, let us for our safety make use of it, let us re­present our danger to the Lord, and let us also pray, Lord save us, we perish: I fear this is a duty which we make not use of, or very coldly, because we ap­prehend not, nor are sensible as we ought to be, of our own hazzard and danger: for either,

1. We know not the danger we are in; or,

2. If we do know it, we solace our selves with vain hopes against it: Where­fore that we may be moved to make use of this motive as we ought, let us take notice of our true danger, wherein we are, of perishing. The Prophets Servant, 2 Kings 6.15. saw the danger wherein he was, and cryed out, Alas, Master! what shall we do? We on the contrary presume that we are safe, and shall be saved; but as yet know not what our danger is, nor where, nor what we ought most of all to fear.

Our main danger is, of perishing in sin, and for sin: They are foolish and hurtful lusts, which drown men in destruction and perdition; Fornication, Ʋncleanness, Cove­tousness, Filthiness, and foolish talking, and jesting actions, and words of course, which few take notice of, fewer I fear make conscience of, which endanger our utter ruine and perishing, we account them as frailties, weaknesses and infirmities.

But let no man deceive you with vain words; for because of these things cometh the wrath of God upon the Children of disobedience, Eph. 5.6.

Before the ruine of Jerusalem, the Prophet Jeremy tells us how the people were qualified, Jer. 7.8. They stole, committed Adultery, sware falsly, burnt incense unto Baal, and walked after other Gods; and all this was nothing, they were Free-men; they had God's Temple with them: They were wise, and the Law of the Lord was with them.

But O, saith the same Prophet, Who is the wise man that may understand this? for what is it the Land perisheth—And the Lord saith, because they have forsaken the Law—Jer. 9.12, 13, 14.

So many under the Gospel, allow themselves in hatred, in malice, in unchari­tableness, in lying, in covetousness, in drunkenness, in reviling, in slandering; and why? th [...] are Free-men: they live under the Means, they enjoy the Gospel, they hear the Word, they receive the Sacrament: O saith Jeremy, and so may I say to such, Trust not in vain words, because for these things comes the wrath of God upon the Children of disobedience. O who is wise, that he may understand, for what the Land perisheth? And it may be as truly answered, They have forsaken the Gos­pel, and live not according to the Rule of the Gospel, which they boast of, nor have obeyed the voice of the Lord, nor walked therein; but they have walk­ed after the imagination of their own heart, for these things the Land perisheth, and for these things comes the wrath of God upon the Children of disobedience, 2 Thess. 1.8. 2 Tim. 3.1, 2. 1 Tim. 6.9.

But here may some man say, what need have we to pray for our salvation, we are sure we cannot perish, we are sure to be saved?

Beloved! if any one should question your Free-hold, or Copy-hold, and tell one of you, the Lease of your House or Land hath a flaw in it, it's worth nothing, that your Title's not good, &c. 'twould startle you, and make you look about you; O how busie you would be presently! what searching for Evidences! what examining of Witnesses! what consulting with Lawyers! You'l hear every mans judgement: Why? your whole Estate is called into question.

I now question thy Title to the Eternal Salvation of thy Soul; what canst thou shew for it? Thou wilt Answer, They that believe shall be saved; but thou believest: a fair plea! But yet take heed in a matter of the greatest consequence of the world, that thou beest not deceived. Try every ones Evidence. St. Peter, 2 Pet. 1.1. acknowledgeth, That those to whom he wrote had obtained equally precious Faith with himself, and the rest of the Apostles;To believe is to obey. yet saith he, vers. 5. Add to your Faith Vertue: vers. 10. If ye do these things ye shall never fall: Wilt thou presume to be saved, yet do none of these things?

Let us try another: Deut. 8.1. The Lord had sworn to the Israelites. How might these men reason? just as we may do; the Lord hath promised, the Lord hath sworn that he will give us the Heavenly Canaan: These are the two [...]. Yet it was the Devils sophistry, Mat. 4.6. If thou be the Son of God, &c. For he hath given—The Devil leaves out—To keep thee in all thy wayes, Psal. 91.11. That made not for his purpose.

Wherefore that our prayer for Salvation, and our Faith to be saved may be the more effectual, I shall name some means.

When a Client of Demosthenes had complained to him calmly, and in cool blood, that one had beaten him; Demosthenes told him he would not believe it: whereupon his Client grew angry, cryed out, what do ye not believe me? did he not beat me? Yes; saith Demosthenes, now I believe it.—Si vis me flere, dolendum est primùm ipsi tibi.

If we hope to move the Lord with our prayers, we must first be moved with our danger, and so pray fervently and earnestly, and give him no rest, Esay 62.7. It is the fervent prayer, and that of a righteous man that availeth much.

They were the Disciples of Christ that here prayed; and such must we be, if we hope our Prayer will be effectual; such as deny our selves, take up our Cross daily, Crucifie the flesh with the affections and lusts; It is not every ones saying, Lord, Lord, that will move Christ to save him.

When Bias was at Sea in a storm, and a known lewd Fellow aboard with him that cryed out pitiously upon God to save him: Hold thy peace, saith the Philosopher, least God hear that thou art aboard, and thou perish, and we with thee.

For certainly, if it be true, God heareth not Sinners, John 9. he will not hear them in a storm, in their greatest danger of perishing: No, unto the Lord shall they cry, and he shall not answer them, Psal. 18. And most just it is with God not to hear them; for he mean time, while they are in safety and in a calm, He cryes to them;

1. Outwardly by his Preachers; and

2. Inwardly by his Spirit, and they will not hear him: And therefore God deals with them Lege Talionis: They call to him and he will not hear them; it is that he threatens, Prov. 1.24, 25, 26. and repeats the same in Isaiah, Jeremiah and Ezechiel. It is not every mans Hosannah, Lord save us, that will save him in a storm: No, no, as we call upon him, so he mean time calls upon us, and bids us save our selves. Thus when the Jews upon Peter's relation to them of their im­minent danger of perishing, Cryed out, Men and Brethren, &c. Acts 2. The Apo­stles advise is, Repent and be baptized every one of you—And Save your selves from this untoward Generation, Acts 2.40. then vers. 47. The Lord adds to the Church, [...], such as were so saved from the untoward Generation.

We live in the midst of a perverse and crooked Generation, which must perish, if they truly repent not, yea, their way it self must perish, Psal. 1. ult. And therefore unless we separate our selves from them, we must needs perish with them: Where­fore come out from among them, have no fellowship with their unfruitful works of darkness, but rather reprove them, and be separate, saith the Lord, and touch no un­clean thing, and I will receive you, and if he receive us, we shall certainly be in safe harbour.

And as he receives us, so let us receive him, with Penitent, Faithful, Humble, Willing and Obedient hearts; as the Disciples being in a Ship when the Sea arose, by reason of a great wind, John 6. Jesus came nigh the ship walking on the Sea, then they were willing to receive him, (so the Greek words, [...]) and immediately the ship was at the Land whither they went. And here Christ himself offers himself unto us for our Spiritual nourishment, if we will receive him; so the Prophet, if ye be willing, if ye be obedient, ye shall eat the good things of the Land; If we be willing to receive him into our Souls, we shall immediately be at the Haven where we would be; whither he bring us who hath so dearly bought us!

1. We must first know our danger of perishing, of which I have already spoken.

2. Be sutably affected with fear of that danger. We need not be moved to this, for indeed, when we are perswaded of an imminent danger, we need not be per­swaded to fear it. As Noah, being warned of the Flood, moved with fear, prepa­red an Ark, Hebr. 11. Thus fear, 'tis Consiliativus, it puts us upon search of a re­medy, it makes us fly unto our Saviour, the only refuge in a storm with all speed and earnestness; for surely if we apprehend our danger great, our fear also will be great, and our prayer earnest. A weak Prayer never obtains the Suit, Qui lan­guidè rogat, docet negare: Importunate and earnest Suitors seldom miss.

The Lord had made the greatest and most precious Promises unto his people, Zech. 6. yet saith he, This shall come to pass, If ye will diligently obey the voice of the Lord your God, vers. 15.

Acts 27.22, 25. There shall be no loss of any mans life, for God hath given thee all them that sail with thee; if so, though I cast my self into the Sea, I shall not perish; God is faithful who hath promised.

Yet vers. 31. Exccept these abide in the ship, ye cannot be saved; and vers. 43, 44. When all was done, if they would be saved they must swim for it; some on boards, and some on broken pieces of the ship, and so it came to pass, that all escaped safe to Land: So it came to pass, not without a great deal of pains, a great deal of difficuly; Justus vix salvabitur: though the Righteous man only shall be saved, yet he shall scarcely be saved, 1 Pet. 4.18.

NOTES AND OBSERVATIONS UPON MATTHEW IX. 37, 38.

[...].

Thus saith he unto his Disciples, The harvest truly is plen­teous, but the labourers are few.

Pray ye therefore the Lord of the harvest, that he will send forth labourers into his harvest.

I Busied your thoughts about a fruitless and hurtful bramble, I shall now make you amends, by propounding to your consi­deration a plenteous harvest. Our Lord Jesus now about to send forth his Twelve Apostles to gather-in the harvest of the Twelve Tribes of Israel, vers. 5.6. of Mat. 10. And after­ward his Seventy Disciples to Inn the Crop of the Seventy Na­tions, (whereof the field of the World consists) Luk. 10.1. In both places he acquaints his Disciples with the great need of workmen, and tells them how that want may be supplyed, viz. by praying unto the Lord of the harvest, That he will send forth labourers.

Herein we have these Aixoms:

  • 1. The harvest is plenteous.
  • 2. The labourers are few.
  • 3. From the diversity: The harvest truly is plenteous, but the labourers are few.
  • 4. The Disciples ought to pray the Lord of the harvest, that he will send forth la­bourers into his harvest.
  • 5. Then (when he saw the Multitudes, &c. 36. he saith to his Disciples, The harvest truly is plenteous.

1. The harvest is plenteous; wherein we must enquire

  • 1. What is meant by the harvest?
  • 2. How it's said to be plenteous.

1. The harvest is generally understood, either of the Corn fit to be cut, or the time of cutting it: both which are 1. either properly understood, as Ruth 1. or Me­taphorically, and that either 1. Good, or 2. Evil; Good, of righteousness, or righ­teous persons: of the first, Hos. 10.13. Sow to your selves in Righteousness, and reap in mercy. This is meant by the precious fruit of the Earth, Jam. 5.7. which verse the 8th, is the coming of the Lord. 2. The harvest of Righteous men, or rather those who hunger and thirst after Righteousness, is that in the Text, and Parallel, Luke 10.2. Joh. 4.2. The Evil 1. of Iniquity or Wickedness, Job 4.8. Prov. 22.8.2. Of wicked [Page 195] men, Esay 17.11. The harvest shall be an heap in the day of grief, and of desperate sor­row, Rev. 14.15.

It's evident, that by the harvest in the Text, is to be understood that good harvest of Righteousness, and more especially that of Righteous men, or such as desire to be so; of such our Lord saith, The harvest is plenteous.

The word [...], signifieth either the ripe Corn, fit to be cut and inned, (so here, and Luke 10.2.)

Or else the time when the Corn is ripe, and fit to be cut, as Gen. 8.22. and Mat. 13. whence in truth the name [...], from [...] to cut short; as messis à metendo, from mowing or reaping.

The Analogies or resemblances between the people here spoken of by our Saviour, and the harvest may be these, or such as these.

1. There must be a sowing and growing of the Seed; such is the preaching of the Word: for so Mat. 13.20. and Mark 4.27, 28.

2. A dying of it, Joh. 12.24. Exod. 1.6, 7.

3. There must be a growth and ripening of it, which is then done, when the Re­gions are white to the harvest, Joh. 4.35. whereby are to be understood Believers, and such as are docible, teachable, ingenious and willing towards God and his Righ­teousness: There are none such, but they stick and cleave to some earthly thing or other: Therefore

4. When the Corn is ripe it's cut down; and the Souls so prepared are cut off from their earthly root, Mark 4.29.

5. Then follows the binding up into sheaves, Gen. 37.7. i. e. the uniting and knit­ting together those who believe, and are good, willing, and lovers of God in one mind and one heart in the perfect bond, Col. 3.

6. When the sheaves are bound they are carried into the Barn; the Lord gives such order, Mat. 13.30. with much patience born by the labourers.

7. Not only the Grain it self, and ripe Corn in the ear is carried into the Barn, but the straw also and the chaff carried in with it: But these are afterwards severed and separated by threshing and dressing, as skryning and fanning: and thus, all both Literal and Spiritual, yea the Good and Evil are in the Church.

8. And the Gospel of the Kingdom is preached unto all; but in the time of win­nowing and sifting, as John speaks, the good Corn is severed from the chaff: For as in dressing Corn, the weighty grain falls near the dressers feet, but the chaff is car­ried away with the wind. And so it comes to pass, when the Literal and Spiritual, the Evil and Good are examined by temptation; Good men, like the good corn fall at the feet of the Lord by Humiliation, but the Evil like the chaff are scattered by the wind.

2. The harvest is said to be plenteous.

It is the same Greek word [...], which in my Text is rendered plenteous; and Luke 10.2. parallel unto it, is turned the harvest is great; whereby is not signified a number of men, but a multitude of Believers in the Father, a great number of peace­able, humble, good willing souls disposed and set in order to Eternal life, Act. 13.48. Such were the Samaritans in our Saviours dayes in the flesh, as appears John 4.35. and the many multitudes which followed our Lord to hear his Doctrine, Mat. 5.1. and elsewhere throughout the Gospel: Such were they to whom St. Peter wrote, [...], Jews by Nation; yea, such were all they to whom St. Paul wrote, so that it was a very plenteous harvest all the world over.

Why was the harvest plenteous?

1. It was reasonable that the Father should provide a people for the Son against the time of his Ministration: And therefore John the Baptist was sent forth to make ready a people prepared for the Lord, Luke 1.17.

2. The people were under Antiochus, and now under Herod's Tyranny, but more vexed with the Factions of the Jews, whereby vers. 36. They were scattered abroad as sheep having no Shepherd. Then are men most ready to hear good counsel when they are under affliction: And therefore when John came to this afflicted people, to pre­pare [Page 196] them for the Lord, he was as welcome as the rain, Mat. 3.5, 6. for Jerusalem and all Judea, and all the Region round about Jordan flocked unto him, and became a very plenteous harvest.

Obser. 1. Hence the same Observation returns which ye heard the last day, That the Lord Jesus teacheth most what by Allegories, and Parabolical speeches; Yea, Mat. 13.34. without a parable he spake not unto them: Ye have in the words next before, and in the Text, two, one from scattered sheep, the other from the harvest.

Obser. 2. Whence also appears our Lord's custome of teaching by Allegories, taken from things well known to those whom he taught: And therefore because the cal­lings of men are various and different, the [...] manifold wisdom of God condescends and stoops unto them, so low as to take men at their several em­ployments: To the Fisher man, The Kingdom of Heaven is like to a Net: See Notes on Mat. 22.4. To the Plough man, Break up your fallow grounds: To the Harvester, The harvest is plenteous. Thus the Divine Wisdom makes it self known by things fa­miliarly and well known unto us in the world.

So that they who condemn the use of Allegories, declare themselves extreme igno­rant of the manifold wisdom revealed in God's word; some of them, though they make a Glorious profession of it, are yet unthankful for the manifold Grace of God.

Obser. 3. The Lord of the harvest takes notice in what forwardness and hopeful­ness his harvest stands, how it grows up and thrives; for although the man who casts his Seed into the ground, Sleeps and riseth night and day, and the Seed should spring and grow up he knoweth not how; for the earth bringeth forth fruit of her self, first the blade, then the ear, after that the full corn in the ear, Mark 4.26, 27, 28. Though men know not the growth and ripening of God's harvest, yet the Lord himself doth: He knoweth also, and taketh notice of his labourers, and their work how it's frustrated, and how it succeeds, what pains they take, what good Seed they sow, how mali­cious his enemy is in sowing his Tares, in stealing the good Seed out of mens hearts.

He knows how ill grounded men come to hear the word, and receive the Seed, what a forward harvest there was in Herod, Mark 6.20. What a hopeful growth of Grace there was in Agrippa, Act. 26.27. yet in neither of them the Seed thrived, Mat. 13.5. cum 20.21. Job 8.17.

He knows with what thorny cares of this world the ground of mens hearts is en­combred; he knows how deceitful riches choak the Seed of the Word, so that it be­cometh unfruitful.

He well knoweth how luxuriant and excessive some proud earth and ashes is. He knoweth how some ground bringeth forth no fruit to perfection, Luke 8.14. He knoweth also what good success his labours have in some mens honest and good hearts, into what good ground they receive the good Seed of the Word; how understandingly they receive it, how fruitful the soil is, with what patience they bring forth fruit, with what increase of God, some an hundred fold, some sixty, some thirty, Mat. 13.19, 23.

Obser. 4. The Lord Jesus at his coming finds ripe Corn, he finds an harvest, he finds such as have been taught of the Father, and are docible and teachable of the Son; such as are willing and ready to seek God, his Righteousness and Kingdom: These are the Church in God the Father, who of his own will hath begotten them, Jam. 1.18. and made them men of good will, Luk. 2. such are Sons of Peace, such are peaceable ones; these are the field which the Lord hath blessed.

Obser. 5. Hence we may take notice of the Fathers dispensation preceding that of the Son, whereby he prevents us with his Grace, his Correction and Discipline, his Fatherly instruction, Heb. 12. Psal. 94. See Notes on Psal. 94.12.

Obser. 6. Where God's Grace precedes, where John, i. e. the Grace of the Lord goes before Christ, which is his due place, there usually followeth a plentiful, an ample harvest, a large crop of good, willing, of well affected souls: So our Lord tells us, Mat. 11.12. From the dayes of John the Baptist until now, the Kingdom of Heaven suffereth violence. After the Fathers harvest of good willing ones, follows the harvest of the Son. When the Evil One sowes also his Tares together with the [Page 197] Wheat, Mat. 13.30. Whence we may take notice of the Fathers and Sons dispensa­tions: See Notes on Act. 11.26.

As the dispensation of the Father leads unto the Son, and where-ever that precedes, the Son finds a plenteous harvest; so where-ever the dispensation of the Son precedes, there followeth the dispensation of the Spirit, Joh. 14. v. 15, 16, 17, 25, 26. and 15.26, 27. and 16.7, 24. Under this dispensation men serve not God in the oldness of the Letter, but in the newness of the Spirit, Rom. 7.6. When the Spirit of God shall be poured upon all flesh, Joel 2. which was not fully accomplished, Act. 2. as appears Act. 1. when the number of them who were gathered together to receive the Spirit was only one hundred and twenty: But that Promise shall be fulfilled when the Spirit shall be poured upon all flesh: And that's the harvest of the Spirit, a plenteous harvest.

These three harvests have their proportionable joyful feasts, Exod. 23.14, 15, 16. Abib, Spica, an ear of Corn, which hath the name from [...], proper to the Father; when we go out of Aegypt, and forsake our sinful life, which must be done in since­rity; and therefore it's called the feast of unleavened bread, as St. Paul interprets Sin­cerity, 1 Cor. 5.

2. The second, the feast of harvest, that's the Sons feast, who cuts down the ini­quity that [...], which signifieth the harvest: Therefore where they are dead to their sin the harvest followeth, as Rev. 14.13, 14, 15, 16. Esay 9.3. in the Margin.

3. The third, the feast of in-gathering, the word is [...], the feast of perfection, even the fulness of the Spirit in the end of the year, even the acceptable year of the Lord, 2 Cor. 6.1.

Repreh. The Tares which hinder the growth of God's harvest: the Tares are the Children of the wicked one, Mat. 13.38. When the blade of the good Seed springs up, then appear the Tares to hinder their growth: When their iniquity is full, these have their harvest, Joel 3.13. Put in the sickle, for the harvest is ripe, Rev. 14.

Exhort. Grow we up in Grace, and let us become an acceptable and plenteous harvest unto our God in Jesus Christ; continue we in the good will and sincerity, let us offer our first fruits unto God. Alas! we have no helpers, the labourers are few: when we are ripe the Lord will send one labourer or other to be helpfull to us. Philip was sent to the Eunuch, Acts 8. Ananias was sent to Saul, Acts 9. Peter was sent to Cornelius, Acts 10. Paul was sent to Macedonia, Acts 16. Nor let us not doubt but if we continue in good will and sincerity, the Lord of the harvest will send some labourers or other to us to cut us off our earthly root, to bind us together in love, and carry us into our Masters Barn.

2. The Labourers are few.

Labourers in Scripture are either such as are afflicted with their sins, as Mat. 11. they are called [...], labourers, or else such as take pains with and about others; as an harvester about the corn: so St. Paul of himself and fellow Apostles, 1 Cor. 3.9. We are labourers together with God; about what, or whom? It presently follows, Ye are God's husbandry. The labourers imployed in God's husbandry, are either under the Law, or under the Gospel; under the Law, the Levites, Priests and Prophets, they in outward Ceremonial Services, these in express terms foreshewed the coming of the Messiah, and conversion of the people unto him, and prepared the way unto the Kingdom of God; of whom saith St. Peter, They ministred not unto themselves, but to us, 1 Pet. 1.12. The Levites, Priests and Prophets under the Law laboured until John, Mat. 11.13. administring the Ceremonial Services, and the Letter of the Law: All in their several ranks and degrees were labourers.

The Prophets made known the Will of God, sowing the Word in the hearts of the people.

John the Baptist he prepares the soil wherein the Seed shall be sown, and warns men to bring forth fruit, worthy amendment of life, Luk. 1.17.

All these (1 Pet. 1.12.) ministred the things that are now reported unto us.

2. Other Labourers there are who enter into the field when these have done their work, and reap that which the former have laboured in; of both our Lord speaks, John 4.37, 38. Such labourers were the Apostles, and all true Ministers of the Go­spel. [Page 198] They ripen them, Eph. 4.11, 12. These when it is ripe put in the sickle of mor­tification, whereby they cut men off their earthly root. These bind men in the per­fect bond of love; they bear them with patience, as being labourers together with God the Lord of the harvest, who with great patience, and long-suffering bears the sins of men, as a cart laden with sheaves, Amos 2.13.

There are few such labourers.

Reason. Why are there few such labourers? the reason may appear from the dif­ficulty of the work. Harvest time is the hottest season of the year; when men are least able to endure labour; and that harvest man who will go about to take men off their earthly grounds and principles which grow out of flesh and blood: He who would perswade men to die from their customary sin, which they have been long wonted unto, which have been their life: He who would cut Herod off Herodias, and say, It is not lawful for thee to have her, he shall find it hot service: Nor is it any easie matter to bind up the sheaves, to knit men together in the bond of Amity and Christian Love: He who shall endeavour to become such a Peace-maker shall meet with many difficulties; as he who would part a fray must expect to bear blows from both sides: See Notes on Rom. 12.18. God's labourers under the Law, who went about this work found it so full of difficulty, that, Jer. chap. 13.17. concludes, if ye will not hear it, my soul shall weep in secret places for your pride, and mine eye shall weep sore and run down with tears, because the Lord's flock is carried away Captive. Hence we perceive one reason why the labourers are few; the work is very difficult.

2. Another Reason may be, our averseness generally from whatsoever is tedious and troublesome to flesh and blood: Proclives sumus à labore ad libidinem.

Obser. 1. To labour in an honest outward Calling is useful and necessary, and here tacitly approved by Christ. Yea, it is an Apostolical precept, 2 Thess. 3.10. That he that worketh not, neither should he eat. Nor would the Lord have appointed Adam some­what to do in his innocency, but that well he knew, that if men had nothing to do, they will not long be innocent. It is true what the wise man saith, Ecclus. 38.24. The wisdom of a learned man cometh by using well his vacant time: But the Text is Pa­rabolical, and therefore such labour is not here understood.

Obser. 2. Outward labourers, co-workers with God are very useful, are very ne­cessary instruments in the judgement of Christ. The plenteous harvest needs such, it cannot be inn'd without them. The Romans offended at the ease of the Senate de­parted from them, one of their Magistrates told them a story of the members of the body departing from the belly.

The Pilot sits still and guides the ship.

Obser. 3. The Ministers of Christ who do their office as they ought find it to be a work, and approve themselves to be true labourers. He who desires the office of a Bi­shop (he saith not the honour or the profit, but the office of a Bishop) he desires a good work, 1 Tim. 3.1. Seperate me Paul and Barnabas for the work, Act. 13.2. Eph. 4.11. for the work of the ministry. Hic labor hoc opus est. He is a true labourer, he is an har­vester, he bears the heat and burden of the day. This I speak the rather, because some there are who know no other labour but that with the hands, they are enured to their work as an horse to his stage, and therefore they envy the sedentary life of God's Spiritual labourers, as if indeed they laboured not, but were the only idle people in the Land. These know not the wasting of the Animal and Vital spirits by Meditation, even to weariness, yea to sickness, yea to death: So that the wise man, Ecclus. 13.26. might well say, The finding out of parables is a wearisome labour of the mind.

Obser. 4. As by the harvest are meant the well disposed People, so by the labourers are meant the Preachers.

Obse. 5. If the labourers are few, then doubtless there are many loiterers, many de­ceitful workers, for there is a great multitude of those who would be accounted, and call themselves labourers, and workers together with God. The labourers here under­stood are skilful, industrious and faithful workmen. No doubt but the Jews had many Scribes, many Zealous seeming Holy Pharisees, who compassed Sea and Land to [Page 199] gain Proselytes, they could not be any true labourers, or right harvest-men: And may we not say the like of many of our Scribes and Pharisees; yea may we not say what is worse. The Jews, Scribes and Pharisees went about to seek first their own righte­ousness, taught a Righteousness to be performed by men: Our Scribes and Pharisees teach, that all Righteousness is done already to their hand; nay they say generally, that it's impossible, and that not only by corrupt Nature, but by any Grace of God to perform that Righteousness which God requires; nay, that the most Righteous man sins daily in thought word and deed. How can it be, but such speeches as these must needs weaken the hands, and damp all pious endeavours of good men. If one lazy fellow in a field fore-slowes and slacks the hands of all the workmen; how much more shall such a truant as this, held forth by them who would seem to be the most able labourers, damp all endeavours of simple men who know no better then what such idle Lubbers are pleased to teach them.

I may say of them as the Epigrammatist of idle Mariners; ‘Non estis Nautae, sed Argo nautae.’ they are not labourers, but loyterers, and such as make others idle.

Repreh. The unskilful workmen, they will be busie, though they know not what they do, though they tread down more than they cut up, though they reap Cockle for Barley, and Tares and weeds for Wheat. The young Prophet gathered the wild Vine, and spoiled the whole pot of pottage, 2 King. 4. If he be of our judgement, be he Cockle, he shall be good Barly, be he a Tare he shall be good Wheat; if he differ from us in opinion, Mat. 13.27. Out upon him, away with such a fellow from the earth, for it is not fit that he should live; pluck him up root and branch.

The Disciples ought to pray the Lord of the harvest, that he would send forth labour­ers into his harvest. Wherein we have the object to be 1. prayed unto, the Lord of the harvest: 2. to pray that he would send forth labourers: in which there are these Divine Truths.

1. God is the Lord of the harvest.

2. The Disciples ought to pray unto the Lord of the harvest, that he would send forth labourers into his harvest.

1. God is the Lord of the harvest. God the Father, Son and Spirit: So the harvest is called his: That he would send labourers into his harvest. The harvest, and what ever belongs to it is His. He is the Lord of the soil. All souls are mine. He is Lord of the Seed to be sown; the Seed is the Word of God, Mat. 13. He is the Lord of the rain, the Father of it, Job. The former and the latter rain, the preventing and subse­quent or following Grace. He is the God of all Grace: He makes the rain to fall upon the good and the bad. He is Lord of the Sun, and the Sun shining after the rain, 2 Sam. 23. which ripens the harvest; All the labourers are his; he fits them and enables them for their work, He hires them, He sends them, He pays them their wages; yea, whereas other Lords suppose their Servants strength whereby they labour, this Lord of the harvest gives strength to his labourers whereby they work.

Obser. 1. Here is then a lively type of the Lord Jesus Christ. He is Lord of the harvest, and hath supreme Authority over it, and all whatever belongs unto it. That Spiritual Joseph, without whom no man must lift up his hand or his foot. That Zaph­nath-paneah, Salvator mundi, the Saviour of the world; as the V. L. reads it, Gen. 41.44, 45. He is that discreet and wise man who gathered the plenteous harvest to save much people alive, Gen. 50. He is the true Boaz, in whom is our strength, as the word signifieth; the Lord of the harvest who came from Bethlehem, the house of bread, to oversee the reapers, Ruth 2. who was of the kindred of Elimelech, even God the King, v. 3. yea v. 21: The man is near of kin to us, one of our next kinsmen, [...] one who hath the right to Redeem, as it is in the Margin; who is that but the Lord our Redeemer? the true Joseph, the Perfect One, the true Boaz, in whom is our strength, without whom we can do nothing, John 15.

Obser. 2. The due consideration of this great Lord Paramount, the Lord of the [Page 200] harvest may let us see his great condescent, that he is pleased to admit weak men to be his labourers, [...], 1 Cor. 3.9. 3 Joh. 8. fellow helpers to the truth.

Repreh. It may justly give check to bold Diotrephes, who loves to have prehemi­nence, to Lord it over the Church, 3 Joh. 9. to domineer over the Faith of God's Elect. To shame such, let them consider that great Apostle St. Paul the Servant of Je­sus Christ, the great Prince, and Lord of the harvest, whom he sets over all his har­vest, and over his labourers, who laboured more than they all, who had the care of the whole field, the care of all the Churches, 2 Cor. 11.28. like him, Ruth 2.5. See now his lowliness, 2 Cor. 1. an helper of your joy, their joy in harvest. What boldness then is this of these deceitful workmen to usurp a power over mens belief? Immittere fal­cem in segetem alienam? To domineer over God's harvest.

2. The Disciples ought to pray unto the Lord of the harvest, that he would send forth labourers into his harvest.

Reason 1. He is by most ancient right the God of the Spirits of all flesh. 2. He is by a new work the Lord of the harvest. He hath begun his work himself, Phil. 1.6.

2. In regard of the work it self, difficult, as was shewn before, which wants the help of the painful Harvester.

3. The labourers are very averse and unwilling, and therefore there is more than ordinary need that the Lord move them powerfully by his Spirit; and therefore the Greek words are [...], and the same word again, Luk. 10.2. in the present Tense [...], that he cast out, or thrust out labourers into his harvest.

Obser. 1. Labourers in God's harvest must be sent. How can they labour, how can they preach except they be sent, Rom. 10. Paul, the great Apostle, who laboured more than they all, he rejects man's mission, Gal. 1.1. not of men, nor by man: yea, the greatest Apostle of our profession, Christ Jesus, he is sent by his Father: And so no doubt he was called of old [...] Missus, Gen. 49.10. which we read Shilo; for so V. L. until Shilo come: Donec veniat qui mittendus est; Till he come who is to be sent.

Obser. 2. Who sends them? the Father. He is Lord of the harvest. Thus 1 Cor. 12.28. which is ascribed to the Son, Eph. 4.11. And the Spirit saith, Seperate to me Bar­nabas and Saul, Act. 13.2. It's horrible presumption for man to take this honour to himself: It is the Father, Son and Holy Spirit: It is the Academy, the great Sane­drim and Councel of Heaven; not any University, not all the Universities upon earth, that can send forth such labourers into God's harvest.

The Son also payes them their wages, Mat. 20.20.

Repreh. 1. The dull, mert, barren and sluggish Earth, which will not suffer it self to be tilled, nor receive the Seed of the Word.

O Earth, earth, earth, hear the word of the Lord: see Prov. 24.30, 31, 32, 33, 34. Po­verty shall come as an armed man, yea the curse of God, Heb. 6.2. The ungrateful world, to whom the Lord of the harvest hath sent forth labourers, rising up early, and sending them, Mat. 23.34. viz. his Prophets, the men of his Counsel, wise men, per­fect men, who have attained unto the wisdom. Scribes taught unto the Kingdom of God, Mat. 13. Able Ministers of the New Testament, not of the Letter, but of the Spirit, 2 Cor. 3. Yet such is that labor improbus, that wicked and importunate industry of of the deceitful workmen, who sow their Tares and false Seed of impossibility to be­come ripe, to attain to the full corn in the ear, to come to the harvest: Are not the labourers sent for this end? Eph. 4.11, 12. Luk. 8.14.

Repreh. 3. Who reap the blade instead of the ripe corn, Rom. 7. a perfect man; they are like the grass on the house top: neither do men say to them, We wish you good luck in the Name of the Lord.

Object. The scorching Sun of persecution ariseth, because of the Word: by and by men are offended.

Answ. But as between the Tropicks there is a general wind blows which qualifies the heat: So Christ hath where to feed his flock at the noon of persecution.

Consolation. Alas! I long for that ripeness, that the hopeful blade promised may spring up; Spes alit agricolas: but I find too often my hopes blasted.

He that believes must not make haste, Esay 28.16. The Lord's harvest is orderly; he [Page 201] hath his Barly-harvest, and then his Wheat-harvest; for so in Scripture ye read that the Barly-harvest was before the Wheat-harvest, Exod. 9.31, 32. First the blade then the ear, then the full cor [...] in the ear. It is the guise of many, it is long before they hate the evil and love the good, though even then, the good which they would do, they do it not; yet even in this condition, which is the Fathers harvest, they think themselves fit to be carried into the Barn, even the Kingdom of Heaven. Non pervenitur ab extremo ad extremum nisi per medium. As we say in Natural Philosophy, We first live the life of a Plant, then of an Animal, then lastly of a Rational Creature: So we first bring forth the Blade, even as the Grass, then the Ear; and that of Barly, the courser grain before Wheat: So when a great multitude followed him, Joh. 6.2. and question was made how they should be fed? v. 9. a Lad had five barly loaves: the multitude is bruitish.

Thus Ruth came out of Moab in the beginning of barly-harvest. Ruth is a figure of the Gentile Church, under fear and trembling, as Ruth signifieth, through she were to be married to Boaz, i. e. to Christ, in whom is our strength; yet she must first glean the Barly-harvest, and then the Wheat-harvest, Ruth 2.23. She must first bear the Animal before the Spiritual; first be under the terrours of the Law, then under the consola­tion of the Gospel: Therefore hordeum is ab horrendo, and [...] Barly is from [...], to be Terrible, as the Law is, Heb. 12. Except the grain of Wheat fall to the ground and die, it abides alone, John 12.24. Thou hast yet many sins unmortified, Jam. 5.5, 6, 7, 8. Unless this be the meaning how shall we understand ( [...]) Therefore. He would have those to pray who shall be heard, obedient Disciples. They who are already Spiritual labourers, should pray that their Society and number may be increased, that the har­vest in gathering and crop may be the greater, and that the work may go on with more facility.

Exhort. 1. Pray to the Lord of the harvest. He knows the state of his harvest, what we need, all our Spiritual wants and dangers.

2. He hath compassion upon fainting souls, Esay 57.16.

3. Though no good willing souls do or can want the Shepherd's eye, yet may they have great need of outward Shepherds to seek them, lead, call and feed them, Numb. 27.15.

2. Let not the Lord of the harvest send forth his labourers in vain: Hear the work­ers together with God.

Hear the Name of the great God, the Lord of the harvest: He will cause the Sun of Righteousness to arise unto such, Mal. 4.

Sign. Hast thou attained unto that harvest of Righteousness? There is nothing more ordinary than joy in harvest. Hast thou that joy in the Holy Ghost? Rom. 14. That's the joy of the Spiritual harvest; yea, hast thou that joy which followeth the harvest of Christ in the flesh, Christ formed in thee? for so Esay 9.3. [...] for [...], as the next words prove this joy is such, v. 6. the joy in believing. Yea, hast thou that joy which followeth the birth of John in thee? as it's said, that many shall rejoyce at his birth; a readiness and pliableness to do the Lords will: even this harvest is accepta­ble unto the Lord of the harvest.

But do we hear the shoutings of God's harvest, or of the Devils rather, Esay 5.7.

Exhor. Praise the Lord of the harvest, who hath begun his good work in us, who accomplisheth it daily, who fulfills it, and perfects it until the day of Christ Jesus.

This is the Hallelujah, which is the Hymn, and last joyful Song to be sung by the Saints perfected, Rev. 19.1. which answers to that Sacrifice, wont to be offered at the end of the year, Gen. 4. which afterward was commanded of God, Exod. 23. which was wont to be kept by the Heathen, saith Aristotle: And the Christians now, worse than the Heathen, have turn'd it into hallowing and shouting in the end of harvest.

NOTES AND OBSERVATIONS UPON MATTHEW X. 32, 33.

[...].

[...].

Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven:

But whosoever shall deny me before men, him will I also deny before my Father which is in heaven.

THe affirmative part of the Third Commandment, the glorify­ing or sanctifying of God's Name consists of many Acts, of which ye have heard the most; there remains one, the con­fessing of his Name, whereof ye read in this Text, Mat. 10.32. which words may be considered in themselves, or with reference to the former: 1. In themselves they contain an act proper to the affirmative part of the Third Command­ment, confessing God's Name, amplified by the Antithesis, the opposite which is proper to the negative part, denial of Christ's Name, both illustrated by their contrary effects. As these words are considered in reference to the former, we may take notice that the King of Kings sends forth his Embassadours, and gives them instructions what they should do or teach, and forewarns them what should befall them, and how upon so doing or teaching, and how they should behave themselves, v. 16. These words are a Porisma, or Corollary from his former instructions, an incouragement unto our Lord's Apostles and Disciples, who are to confess him before men, and that raised from the Hypothesis to the Thesis, from the particular instructions to the Apostles, to the ge­neral instruction of all Christians: What he saith to them he saith to all, [...] Whosoever therefore shall confess me before men, him will I also confess before my Father. In the words we have an implicite 1. Precept; 2. Prohibition, both enforced by their explicite promise and threatning: In the first we have these two points;

  • 1. Our Lords will is, that we confess him before men.
  • 2. Those who confess him before men, He will confess before his Father.

Quaere 1. Who is here to be confessed?

2. What it is to confess him?

3. What to confess him before men?

1. Who is here to be confessed?

Answ. The Christ of God, the Image of the Living God in Wisdom, Righteousness and Holiness; God himself, the Way, the Truth and the Life.

Such a Christ is in us if we be Christians, and not cast-awayes, 2 Cor. 13.5. for such a Christ is the form of Christians, Gal. 4.19. without which a Christian cannot be a Christian; Forma est per quam res est id quod est; & denominatio sequitur esse: as, Album esse non potest sine albedine: A thing cannot be white without whiteness: A man cannot be Wise without Wisdom; Holy without Holiness; Righteous without Righteousness; Powerful without Power; True without Truth; nor Living with­out Life.

So that a man cannot be a Christian without Christ, that is, without the Wis­dom, Holiness, Righteousness, Power, Truth and Life of God: This is a Truth so evident it needs no proving, which yet the blind world, nor knows, nor takes no­tice of, or if it does, thinks it an Errour.

Such is Christ which is here to be confessed. Now

2. What is it to confess him?

Answ. The Scripture commending the Believers, makes mention of a three-fold Confession; 1. of Sin; 2. of Faith; 3. of Praise or Glory.

1. Of Sin, Lev. 26.40. If they shall confess their Iniquity.

2. Of Faith, Rom. 10.10.

3. Of Praise, Phil. 2.11. Every tongue shall confess that Jesus is the Lord, to the glo­ry of God the Father; Heb. 13.15. By him let us offer the sacrifice of Praise, i. e. the free giving thanks in their confession. The latter is here meant; howbeit the former also is here necessarily presupposed, as I shall shew in due place.

3. This must be done before men.

The word here used to confess, is [...], which is a relative word, which sup­poseth tentation or asking stipulation one to another; as when stipulation is made, answer is made unto it, which confirms the stipulation; exempli gratiâ: The question, do you promise to give, to do so or so? The answer made to this question, if by way of consent and agreement unto it, it is [...], a Confession, or consenting to the question, or using the same words, when he that answers doth [...], simul dicere, he speaks together with the other, affirms, assents, and by his confession obligeth, binds and ties himself to give, to do, to omit; in a word, he consents to the stipula­tion made, Mat. 14.7. So Suidas renders [...], by [...]. Thus in the Primi­tive Times, question being made or put to the person that was to be Baptized, Dost thou renounce Satan. This word is also rendred Profession, 1 Tim. 6.12. [...]. Thou hast professed a good Profession, or confessed a good Confession: (and hence Professors have their name.)

This Confession of Christ, is giving Testimony unto him.

This is the Confession with the mouth, that Jesus is the Lord: There is also a Con­fession with the deed and life, Tit. 1.16.

Whereby we perceive that the former without the latter is imperfect, yea worse, it is indeed a down-right denial of Christ; and therefore [...], to Confess, is a full speech, when heart, and mouth, and hand, when the whole life confesseth Christ; Rabanus: Confitetur quis Jesum ea fide quae per dilectionem operatur, mandata ejus fide­litèr implendo; so that he who truly confesseth Christ, must have the Spirit of Christ, and be in Christ: The words import as much in [...], nor other­wise can it be to Eternity, 1 Cor. 12.3. No man can say that Jesus is the Christ, but by the Holy Ghost.

The reason why we must confess Christ before men, is in regard of Christ, and in regard of men, and his Confessors.

1. In regard of Christ, He came a Light into the world, Joh. 12.46. that he might declare his Fathers Name and Nature unto men, Mat. 5.15. His candle shined upon my head, Job 19.3. i. e. Christ the Head of every man, 1 Cor. 11.3. The lamp of David.

2. In regard of men walking in the midst of his Confessors to promote their Salva­tion, even theirs who confess, and before whom confession is made, Rom. 10.10. We have them both together, Mat. 5.16. Let your Light so shine before men, that they may [Page 204] see your good works, and glorifie your Father which is in Heaven. This was prophesied of Esay 6.1, 2. Arise, shine, for thy light is come. If otherwise it come to pass, that our Confession have not the due effect, yet God and his Confessors have testified their love and desire of their Salvation, and our Confession shall be Testimony unto them. Thus the Leper, Mat. 8.4. is bid by Christ to shew himself to the Priest, and offer the gift that Moses commanded [...], for a Testimony for them. The Lepers are cleansed, that every Spiritual Leper may say, Lord, if thou wilt, thou canst make me clean. Thus Mat. 10.18. ye shall be brought before Governours and Kings for my sake, for a Testimony against them and the Gentiles; hereby they are made [...] See Aquinas on Mat. 10.18.

Doubt. 1. The point thus opened may serve to put some end unto a Controversie, now hotly pursued in the Church concerning Baptism, especially Paedobaptism, or Childrens Baptism; for whereas it is said, That the person to be Baptized should be first taught, and then make Confession of his Faith before he be Baptized, I would by Anthypophora make this question, Whether a person so taught, and making Confession, and then baptized, be so baptized as the Lord requires, he should be baptized yea or no? If they say yea, he is (for that is all they strive for) then I shall tell them, there is another Confession, even that in Life, Obedience and Works, without which all the rest is false and hypocritical, Tit. 1.16. yea and another Baptism, which neither they nor we strive for as we ought, without which all the rest is to little or no purpose, Rom. 6.3, 4. The Naturalists tell us of the Partridge, that she makes a piteous crying before the Fowler, and falls at his feet, as if her nest were near, offers her self to be taken that she may draw away the Fowler from her nest: So doth Satan the old bird of the air, he calls us out from thinking of his nest in our selves, and sets our thoughts upon outward washings, and other circumstances, while mean time his brood of evil thoughts and lusts are kept safe in the hearts of men.

The reason in regard of Christ to be confessed, there is equity in it, that the King should be honoured before his people; as Saul said, 1 Sam. 15. but Christ is the King of Saints.

2. In regard of the Confession made for his honour.

2. Doubt. Whether the Lord's Will be that we should confess Him and all his Truth to all men, at all times yea or no?

Answ. We say truly, qui bene distinguit, bene docet. We must know therefore that Christ and the Truths of Christ are not all of the same size, nor are they to whom Christ and his Truths are to be confessed all alike capable of all Truth concerning Christ, nor is Confession made one and the same way, nor are the times nor places the same wherein confession is to be made.

1. Of Truths, some are more common and vulgar, such is that, 1 Tim. 1.15. This is a faithful saying, that Christ Jesus is come into the world to save sinners, Chap. 2.4. who will have all men to be saved: if our Gospel be hid, it is hid to them that pe­rish, whose eyes the God of this world hath blinded, 2 Cor. 4.3, 4.

Others are more precious, 1 Cor. 2.6, 7. which are called wisdom.

2. They to whom these pearles are to be communicated, and to whom confession may be made, are some more capable than others: There is milk for babes, and strong meat for those who are spiritual, 1 Cor. 3.1, 2. There are also crums for dogs, and husks for swine, Luk. 15. for our Lord's command is, Cast not holy things to dogs, Mat. 7.6. Mich. 2.6.

Those who come out of Tyre and Sydon, i. e. from oppressing and ensnaring others, they who come out from among them gather up the crums under their table: There are also bones for those dogs to gnaw upon who stay still in Tyre and Sydon, who still endeavour to oppress, ensnare and catch others. The dog knows none but those of his own house to which he belongs, he snarles, barks at and bites strangers: Every man can bear what is familiar, and well known to his own Sect and Party that he approves and loves. Against these the Psalmist prayes, Psal. 22.20. Keep my darling from the power of the dog. And the Apostle gives warning, beware of dogs, Phil. 3.2. that is of such men as our Saviour forewarns his Disciples of, Mat. 7.15. These [Page 205] glut themselves with their own food, and then return to their vomit.

Some can relish any thing but what is [...], whose God is their belly, who mind earthly things, Phil. 3.19. they serve not God but their own bellies, Rom. 16.18. as the Fryar called the parable of the Supper, Mat. 22. a good Gospel. These swine tread under foot the Son of God, Heb. 10.29.

3. Confession may be made either with the mouth or with the deed, as the Apo­stle distinguisheth, Tit. 1.16. They profess that they know God, but in works deny him. Now although it be to be made both wayes, yet not by every man, nor to every man; Hast thou faith? have it to thy self before thy God, Rom. 14.22. I read no man that blames David's coming before Achish King of Gath changing his behaviour, 1 Sam. 21.13. such wariness the Lord gives us, and himself practised, Joh. 2.23, 24, 25. He did not commit himself to them because he knew all men.

4. Nor are the times and places alike, 2 Chron. 25.15, 16. Amasia bad the Pro­phet forbear: Therefore must Ezechiel be dumb, chap. 3.26. Amos 5.13. The prudent shall be silent in that time, for it is an evil time. In evil times therefore confession with the mouth of all truth is not alwayes necessary nor seasonable unto all men.

Obser. 1. Hence we may pity their unseasonable and untimely zeal, who knowing something of Christ and his wayes, which others do not, expose themselves to the mouth of the Lion, and the Dogs power: our Lord teacheth better. There have been those who have said that this is a popish point, but I conceive it were too much credit to the Papists, and too little to the Reformed Religion, that they should have more order observed among them, and we less, that they should ground themselves more upon the Scripture than we do.

Mich. 7.2. Tyrians and Zidonians, oppressors and hunters lie in wait for blood, and hunt every man his brother with a net. Young Novices consider not that there are many whose business it is, nor do they mind any other thing than lie in wait to deceive. Eph. 4.14. O how much better were it for such Babes in Christ to study to be quiet, and mind their own business, that they may walk honestly towards them that are without, 1 Thes. 4.12. Eph. 5.15. Col. 4.5, 6. and not expose the truth of God to the censure of ignorant and malicious men.

Obser. 2. We learn then from hence who are the true Confessors or Professors, who else but they who give testimony unto Christ in word and work in the whole Chri­stian life, yea whether they witness of Christ by doing or suffering according to the Will of God, reproach, or torment, or death it self. Omnis piorum vita testimonium reddit Deo: The whole life of the Godly gives testimony to God, Cyprian. Hence it is, that Confessors and Martyrs they are taken by the Ancients for the same. Such they were and are who testified of Christ their Life. 2. Such as testified against all ini­quity. See the truth of this even from the testimony of an Heathen, who lived in the Primitive Times, according to the report of Eusebius: Plinius Secundus, the chief of the Presidents over the Provinces under Trajan the Emperour being much moved by the multitude of Martyrs which were daily put to death for the Faith, he wrote to the Emperour to advise with him what was best to be done.

In that Epistle Pliny acknowledgeth to the Emperour, That he never found any thing in the lives of these Christians, either against Piety, or against the Laws of the Emperour. They were obedient to Principalities and Powers: What was their fault then? but that only they rose early in the morning and sung praise unto Christ, as to a God: a great Crime I wiss, because the people of Rome had not made him a God first. Moreover saith he, they forbid Adultery, and Murder, and other sins of that nature; but all things which agree with, and are according to the Law, they dili­gently perform, Euseb. lib. 3. History, chap. 27. Tertullian adds, The Christans rise early ad conferendam Disciplinam; they bind themselves by Covenant and Oath to their Duty, and prohibit Murder, Adultery, Fraud, Treachery, and other wicked­nesses. Pliny himself in his Epistle lib. 10. hath these words, Se Sacramento non in scelus aliquod obstringere, &c. They bind themselves by the Sacrament or Oath, not to do any wickedness, but that they will not commit Theft, Robbery nor Adultery, that they will keep their Word, perform their Promise, restore the Pledge, &c. And all these Confessions [Page 206] were free, they were neither forced to it, nor forced from it. It is the Report of the same Pliny, Nihil mali posse dicuntur, qui sunt reverà Christiani: They who are indeed true Christians are said to be able to do no evil.

These, these are Confessors, these are Martyrs, these are Professors, these were they that Confessed and gave Testimony to Christ, and suffered shame and torment, death it self in their Confession and Testimony.

Obser. 2. They who thus confess Christ must be in Christ, they are the very words of the Text in the Original, [...]. So John 3.21. for though the Hellenists use ל, and the Syriack here נ, with [...], to confess, as learned Criticks ob­serve, yet they may observe also, that then the word is joyned with these Particles. When Confession is made unto a person, as Psal. 118.1. I will confess unto the Lord: otherwise the word [...] to confess is used without these, as Gen. 29.35. I will praise or confess the Lord, chap. 49.8. Judah thy brethren shall confess or praise thee, which was therefore in the Text; we have [...] expresly, why should it lose the due force of it.

Obser. 3. We ought not to fear Men, nor Wolves, v. 16. interpreted men, v. 17. nor Councils or Synagogues, nor Kings or Governours, nor Persecutors, v. 23. those who can kill the body, and afterward can do no more, v. 28. Confession of Christ must be before men, Esay 57.8, 12, 13.

Obser. 4. It is not the Ministers Duty only to be Confessors of Christ, but the peo­ples also, [...]. It may therefore be hoped, that when the people have looked cum linceis oculis into our lives, they will at length look into their own.

Obser. 5. The Lord would have his Truth published and made known by such as he sends forth unto a perverse and rebellious people. All the eight Preachers before the Flood (especially Noah) were Confessors and Preachers of Righteousness before a perverse and gain-saying world. Lot was a Confessor in Sodom, so was Job in the Land of Ʋz among the Edomites: These testified of God and Christ unto the Hea­then, and when God's own people were become like the Heathen, Ezech. 2.3. must testifie to them, saying Whether they will hear, or whether they will forbear, for they are a rebellious house.

To him give all the Prophets witness, Acts 10.43.

He hath not left himself [...], without witness, Acts 14.17. All the Holy Men of God in their time have been Confessors of Christ, Heb. 12.1. a Cloud of Witnesses.

Repreh. 1. This justly reprehends many of us; both

1. Who pretend to Confess Christ, and

2. Before whom Confession is made.

1. They who pretend to Confess Christ, either

1. Know him not, or

2. If they know him, yet live him not.

1. They who pretend to Confess Christ, yet know him not; for Confession neces­sarily supposeth Knowledge of what we confess; if we know not Christ how can we confess him? shall we confess or profess what we know not? But we do know Christ! There is a Knowledge according to the Flesh, and according to the Letter, a Know­ledge according to the History. But what saith the Apostle of that, 2 Cor. 5.17. Though I have known Christ after the flesh, yet henceforth know I him so no more. Our Know­ledge, Confession and Profession of Christ must be of Christ, as he is the Image of God, the Eternal Life, &c. And our knowledge of him must be not Historical only, but Experimental, 1 Joh. 1.1, 2. Such Confessors were the Apostles, otherwise the De­vils themselves they know Christ, and they confessed him also, Mark 1.34. Luk. 4.41. whom therefore our Lord would not suffer to confess him, no nor some men neither who believed, Joh. 2.23, 24, 25. (see the place.) What great matter then do they who Confess, Profess, and boast of Christ, which indeed they have no knowledge of? which yet is a great part of the Religion that is to be found at this day in the world, Joh. 5.37, 38. And the Father himself which hath sent me hath born witness of me, ye have neither heard his voice at any time, nor seen his shape; and ye have not his word abiding in you, for whom he hath sent, him ye believe not. These Confessors therefore are like him that had seen the World in a Map, and the Heavens in a Globe, and made [Page 207] long relations of them, because when one asked him more particularly of some place, he confessed he was never there, only he had read it in Books: Their conversation is not in Heaven and heavenly things in Christ, who make such plausible confessions of him: But what saith the Apostle, Rom. 15.18. I dare not speak of any thing which Christ hath not wrought in me or by me. Therefore Gal. 1.15, 16. When it plea­sed God to reveal his Son in me, that I might teach him to the Gentiles; wherefore how preposterous a course do many take, who presume to Preach and Teach Christ and his Truth before themselves have learned; to confess what they know not; what is this but to give a false Testimony of Christ?

Repr. 2. Do we know such a Christ as the Scripture testifieth of? and why then do we not confess such an one in our lives?

—Pudet haec opprobria nobis,
Et dici potuisse, & non potuisse refelli.

These are but words; when occasion is offered to Confess Christ, as when is there not, what manner of men are we then? A Soldier he vaunts and boasts of his valour what he will do; a Pyrgopolynices, a miles gloriosus: when there is danger he is ano­other man; what a shameful thing is this? is not such an one to be cashiered? when the case so requires, that thou shouldst endure hardship as a good Soldier of Jesus Christ. Men are commonly such in point of Confession and Profession of Christ, yet think there is no shame belongs to it.

Repreh. 3. Those before whom Confession is made.

Men desire not to hear of any other Christ, then what they have in themselves, which I fear is no other than an Antichrist and false Christ.

Stultus non intelliget, nisi ea dixeris quae sibi consentanea sunt, Prov. 18. A fool will understand nothing but what agrees with his own knowledge: And so there is an envi­ous Christ, a proud Christ, a covetous Christ; and so they think wickedly, that there is such a one as themselves, Psal. 50. This is that which our Saviour foretold, and is fulfilled in these evil dayes, Mat. 24. That there should be false Christs, and false Prophets: Therefore there must be such Christians as St. Paul, 1 Tim. 3.1. foretold would be; He was a true Prophet, as we shall easily find, if we compare with this de­scription and prophesie, the Professors and Confessors in these our dayes, envious professors, covetous professors, wrathful and revengeful professors, drunken profes­sors, lecherous professors.

Great need there is therefore of comfort and strength, yea strong consolation unto young and weak Confessors and Professors of Christ. True it is, to confess Christ brings with it manifold inconveniencies to the flesh: But as Tertullian for the Church in his time, Nihil ille de causa sua deprecatur, quia nec de conditione miratur: scit se pe­regrinam in terris agere, inter extraneos facilè inimicos invenire. Mark how the Lord comforts such, Esay 51.12. I, even I, am he that comforteth thee: Who art thou that thou shouldest be afraid of a man?

Alas! I can easily bear the outward opposition, but I am wanting, and not able to make such outward profession as I see others do. Religion hath as well an outside as an inside: what though thou canst not make such plausible outward shews of Christ and Christianity as others do? It is not outward appearance but the inward shape of God, Joh. 5. That Image of God in thee which thy God respects: What if thou hast not that form of Godliness which the world hath alwayes doted upon, even a Religion that can be seen or felt; if thou hast the form of God, if Christ be formed in thee, Gal. 4.19. What though thou canst not talk much of God, or make much ostentation, the Lord requires not so much oral, or mouth-confession, as the confes­sion of the life: When the Life speaks, and confesseth and professeth Christ, Psal. 65. Tibi silentium laus, [...], it is the silent or patient going on in well doing that confesseth Christ, &c. See Notes on Rom. 15. Rom. 2.6, 7. There is a great difference between Christ's confession of us, and our confession of him.

Repreh. 1. Those who promise themselves that Jesus Christ shall own and confess [Page 208] them before his Father, yet they mean time confess not him before men: When Christ's promise to confess, own and acknowledge us is spoken of, O then his Faithfulness and Truth, his Mercy and Goodness, his Promise and his Oath are alledged, the [...], whereby it is impossible for God to lie; these and many like are brought to confirm us in our hope, that Christ will not fail us: But when our duty is required, and we urged to confess Jesus Christ in our life, upon which condition Jesus Christ makes his Promise unto us, alas! we are impotent and weak, and unable to perform it. We will have Christ surely bound to us, but we will be dissolute and loose our selves. Would any man deal so with an honest man, as we commonly deal with Jesus Christ?

Repreh. 2. Those who prefer the confession of men before the confession of Je­sus Christ himself: They confessed him not, because they loved the praise of men, more than the praise of God.

2. Him will Christ confess before his Father which i [...] in Heaven: Wherein we have the Promise, which contains these Three things:

1. God the Father is the Father of Jesus Christ.

2. He is in Heaven.

1. God the Father is the Father of Jesus Christ.

1. God is said to be a Father in respect of diverse Sons and Children; for so we read in Scripture mention made of diverse Sons: confer with Notes on Heb. 1.

This vindicates and asserts the Deity, and consequently the Supreme Authority of Jesus Christ; so the Jews reason, Joh. 5.18. He said that God was his Father, ma­king himself equal with God, Phil. 2.6.

2. Heaven is not only that material and visible body, well known by that name, (of which I shall have occasion to speak more largely) but 2. also, see Notes on Mat. 13.11.

3. Besides these two wayes, by Heaven also are understood the heavenly minded ones, the Saints of God, the Believers and Confessors of Jesus Christ: Coelum est ubi culpa cessavit; Heaven is where there is no sin, Austin: See Notes on Rom. 15.11.

1. Now which way soever we understand the words, they are true: 1. God the Father is in the material and visible Heavens: But the Heaven of heavens cannot con­tain him, 1 King 8.27.

2. He hath prepared his own dwelling, which is himself, Psal. 93.2. Thy Throne stands fast [...] from him, i. e. from Eternity. What Throne is from Eternity? What but God alone is from Eternity? and so he presently adds, Thou art from Eternity. Hence it is, that [...] a place, is taken by the Jews for one of the Names of God.

3. God is in his Saints, his Heaven upon Earth, in whom his Will is done, Esay 45.14. 1 Cor. 14. God is in the Generation of the Righteous, Zach. 13.9. I will say they are my people, and they shall say, thou art my God. When Jesus Christ imparts his Spirit to them, without which no man can say, that Jesus is the Lord. He wants not our Testimony, John 2. Nec ullis hominum honoribus fieri potest honoratior, nec de ullis mortalium ignominiis obscurior: But the Will of our Lord is, that his Wis­dom, Power and Goodness should, by men, be declared and testified unto men.

3. Him who confesseth Christ, Christ will confess before his Father which is in Heaven.

4. How is it to be understood, that Christ will confess such as confess him, before his Father which is in Heaven?

To confess one is to give testimony unto one, for confession is a testimony: for Christ therefore to confess such before his Father which is in Heaven, is to testifie of them, own them and acknowledge them, and as our confession of Christ both out­ward and inward on Earth, so his confession of us before his Father; but with diffe­rence, he confesseth us, we bless Christ, and he blesseth us, we confer nothing on him but he on us: His blessings turn us from iniquities, Acts 3. we honour him and he us, we add nothing to him, but he to us, Rom. 2.10. Glory, Honour and Immortality: Come ye blessed of my Father inherit the Kingdom prepared for you from the foundation of the world, Joh. 17.6. Thine they were and thou gavest them me. Thus they who [Page 209] do the will of the Father which is in Heaven, these are Christ's brethren, Mat. 12.48, 49. And these he acknowledgeth and owneth as such, Heb. 2.11. Nor is God a­shamed to be called their God, Heb. 11.16. What here St. Matthew reports our Lord's words, I will confess him before my Father, &c. St. Luke 12.8. hath, before the Angels of God, because the Father manifests his Glory by the Ministry of Angels: Thousand thousands, Dan. 7. minister to him. Michajah saith, I saw the Lord sitting upon a Throne. Thus he gave the Law by the disposition of Angels; whence God and the Angels are used promiscuously, Exod. 20.1. God spake these words, &c. i. e. the Decalogue, which Heb. 2.2. is called the Word spoken by Angels. Now because the Son of God coming to judgement appears in the Glory of the Father attended by the Angels, 2 Thes. 1.7. St. Mark 8.38. the parallel to my Text put's the Glory of the Father, and the Holy Angels together; when he comes in the Glory of the Father with the Holy Angels. Our Lord shewed not alwayes how great he was, yea, oftentimes he hid his greatness, but declared how little, how lowly and humble, how meek, how obe­dient, he was; that thereby he might teach us the way to the highest honour that comes of God only: Who is there of us declares the like?

Obs. 1. There is no loss in suffering loss for our confession of Christ: we confess him before men, and he confesseth us before his Father. What comparison is there between the Son of God and us? So vile we are without him, that he might disdain our testimony; and what we do in honour of him, is by his enabling of us, without whom we can do nothing, 1 Cor. 12, 3. Yet he rewards our confession of him, with his confession of us: And if there be so little proportion between him and us, whom yet he enables to confess him, how great a disproportion is there between him and those before whom we confess him!

Obs. 2. See the excellency of this Duty, which our Lord recompenseth with so great a reward; truly it is much greater, and more noble then at first happily we are aware of. Men commonly blame Peter for denying of Christ, and that if they had been in his place, they would have confessed him, that they would: Well, put thy self by imagination in the like circumstances; suppose Authority discoun­tenanced Christ, what wouldst thou do? wouldst thou make good St. Peter's reso­lution, rather die with Christ, than deny him? bravely resolved: But come now to confess Christ is not in word but in deed. Christ is the wisdom of God, and that wisdom is opposite, and quite contrary to the wisdom of the world: What sayest thou, darest thou own this wisdom which the world opposeth? Love your enemies, bless them that curse you, &c.

Alas! the world by their wisdom know not God, and how then can they confess him? Judas denied and sold his Lord for thirty pieces; thou wouldst not do so, no, thou wouldst die first. Is not Christ the Truth? darest thou confess him? how then comes it to pass that thou partest with thy Lord's Truth at a far cheaper rate than Judas did? happily for less than one of his pieces, when it comes between thee and a gain­ful bargain; as if thy Lord, Truth, were the cheapest commodity that's bought and sold. Alas! Truth lies and cryes in the street, Prov. 1. fallen there, and who thinks it worth the taking up?

Who dares own that least and poor Grace of meekness? who can stoop so low as to take up Christ's humility? who can bear his patience? who dares own Christ, so as to forsake himself, renounce his own wisdom? who for Christ's sake would part from all, suffer reproaches, and endure any contempt? who can endure to be baffled, scorned, slandered? who is so brave a valiant man who dares thus confess Christ? Thou must sure say, thou hast no power so to do: Is not Christ the power of God? O Beloved! truly to confess Christ is an excellent Duty, and rarely to be found amonst the confessors and professors of Christ themselves.

The Reason why Christ will confess such before his Father, appears from consi­deration of the Covenant of Grace, whereby God hath engaged his Truth and Faith­fulness to those who are in Covenant with him: As this is Christ's part of the Co­venant, his confessors have performed theirs, they have honoured him: It is [...] These have honoured God, and God pleaseth to honour them; they [Page 210] have served Christ, therefore the Father will honour them, Joh. 12.26. For ye have fed and cloathed me, Mat. 25.34. These more especially Christ will confess before his Father, because no man cometh to the Father but by him, John 14.6. though it be as true, that no man cometh unto him, except the Father draw him, Joh. 6.44. which is a riddle to many who know little, or take little notice of the mutual inward ope­rations of God the Father and him.

Our Lord foreseeing that, upon confession of him before men, would follow per­secution of his Martyrs from men, and that of their precious death there would be a glorious issue, a great increase of his Church: Sanguis Martyrum semen Ecclesiae. He rewards their confession of him, with his confession of them.

Obs. 3. They whom Christ confesseth before his Father, Christ is in them: So the Original words sound, [...]. I will confess in him: so much also the Context proves, Mat. 10.20. Not you, but the spirit of your Father that speaketh in you. Do ye seek a proof of Christ speaking in me?

Obs. 4. See the ground of that [...], that boldness and confidence observable in the true professors, or confessors of Jesus Christ: They confess the Lord Jesus Christ, 'tis the Lord's will they should do so; if they do so he will confess them. This consideration encouraged David; I will speak of thy Testimonies before Kings, and will not be ashamed, Psal. 119. Nor was Paul ashamed of the Gospel of Christ, Rom. 1.16. 'Tis strange what boldness comes from the same principle even in Heathen men. [...], Socrates. (See Phi­loxenus infrà) Job 13.13. We ought to obey God rather than men; Whether it be right in the sight of God to obey you rather than God, judge ye: We cannot but speak the things we have seen and heard, Acts 4.2. Amos 2.12. and 3.8.

Obs. 5. Confession of Christ must first be made, before we can hope that Christ will confess us; that's Gods method, which Satan mainly endeavours to invert and pervert: It's a rule worth our learning, In malis, seperat finem à mediis; in bonis, sepe­rat media à fine; when evil is threatned by God, Satan secures us of the end, and makes us fearless; Ye shall not die, 'tis a speech that yet sounds in our ears. When good is promised, as here, he promiseth the end, though we neglect the means, If ye suffer with him ye shall reign with him; nay, he hath taught us, that though we suffer not with him, yet we shall be glorified with him: A most dangerous piece of Sophistry; with it Satan beguiled our first Parents, and with it he deceives the Children all the world over.

Exhort. To confess Christ in the midst of an adulterous Generation, to keep the patience of Jesus Christ, his meekness and humility, peace, moderation; be loving to all men, own such as are trodden under-foot, it will not want Christ's recipro­cal confession.

He shall appear to your glory and joy, Esay 66.5.

This day shalt thou be with me in Paradise.

Consider what contradiction of sinners he suffered against himself.

Pray to the Lord for his Holy Spirit, without which we cannot confess him.

No man can say that Jesus is the Lord, but from the Holy Ghost.

The Will of our God is our Sanctification, 1 Thes. 4.

Devorandus est pudor.

That we presume not to call that merit, which from the beginning to the end is the pure Grace and Goodness of God.

2. Instructions to Christ's Ambassadours.

Whosoever denieth me before men, him will I deny before my Father: wherein there is, 1. An implicite prohibition: 2. An explicite and express commination. The word here used is [...], which is from [...], to take away; [...], is denying, as [...] is affirming: It answers in the LXX to [...], which signifieth to lye: So that deny­ing here more properly signifieth opposing that Truth which we know, as they say, Mentiri, est contrà mentem iri: To know Truth and not confess it, but hold it in un­righteousness, and to Apostatize from it. This,

Thou shalt not deny me before men.

Whosoever denieth him, him will our Lord deny. John 1.20. John confessed and denied not, but confessed I am not the Christ. Denying is opposed to confessing, and because oppositio est mensura sui oppositi; therefore as confessing of Christ is not only with the mouth, but also with the heart and works, and with the whole life; the like by the Rule of contraries, we may say of denying Christ, that it is either with the mouth and word, or in the deed and work, Tit. 1.16. With the mouth and words, denial may be either direct and down-right, or else indirect and interpreta­tive. 1. Down-right, so the Primitive Apostates denied Christ, saith Pliny of them: 2. Indirect, not to confess but to be silent, when they confess not at all.

Now because this denial proceeds from fear or shame in him that denies him, hence it is that this question, which the Old Tragaedians some time made; [...]; Whether had ye rather I should speak smooth lies to ye, or rough truth? I hope the latter rather. Search the Scriptures, see and judge rightly, whether this be not the Christ, and the most dan­gerous denying of him of all other. Let every man look into his own heart, and observe his own wayes, and look into the world, which we call the Christian world, whether we be not the Generation of men who deny the Lord yea or no?

Denying of Christ, and being ashamed of him are all one, Mark 8.38. Denying God in Christ in work and deed is by a life unworthy of God and Christ. He is the Wisdom, whom men out of hope of gain, or fear of loss, live according to the world­ly wisdom, or the wisdom of the flesh; they deny Christ, Christ is Righteousness: When men will justifie themselves by their own Righteousness, they deny Christ: Christ is the power of God: When men have a form of Godliness and deny the Power of it, they deny Christ: Christ is the Life, Col. 3. When men are alienated from the Life of God, and live loosly and disorderly, they deny Christ; when men refuse to die with him, and suffer with him, they deny him, 2 Tim. 2.11, 12. Now Apostates and deniers of Christ, both dishonour God and Christ, and corrupt men, Esay 1.4. Corrupters of men, instead of saving, [...], Ephes. 4.18.

Reason 1. In regard of Christ not to be denied: 2. In regard of men, before whom he is not to be denied.

1. In regard of Christ, He is our Lod, and our Lord that hath out of his Free Grace bought us with the price of his own blood; He hath trod the Wine-press alone; He was wounded for our Transgressions; He was bruised for our Iniquities, &c. great reason there is we should not deny him.

2. In regard of men, whose Salvation we ought to promote, before whom we ought to glorifie Christ.

Obj. But it may be objected, they are sinners, they are wicked men, dogs and swine, an adulterous generation: How far forth we ought to confess Christ in regard of times, places, persons, I have heretofore shewn. The Lord himself foresaw and prevented this objection, Mark 8.38. Whosoever shall be ashamed of me, &c. He was truly aware of what they spake maliciously: A friend of Publicans and Sinners; He came to save sinners, what else would become of us?

If Christ be so bountiful, that he will have confession of him made, and will not be denied before them, why art thou such a niggard of his Grace? If his bowels be so large, why are thy bowels so strait? why shouldst thou envy the salvation of thy Brother; is thine eye evil, because God is good?

Obser. 3. Observe the [...], God's great love unto men; we must not deny him before men; what men? an dulterous and sinful generation of men, Mark 8.38. The Lord would not that any should perish, but that even those should come to the knowledge of his Truth; he will not have himself [...], without wit­ness, even to these; he will not be denied before these, Act. 14.17.

Obser. 4. Man is not born for himself, not according to his first birth; the Ora­tour can tell us so much, Non nobis solum nati sumus: much less are we born again for our selves, according to our new and second birth. David himself served his Generation; and the Apostles and Holy Men of God, style themselves Servants of God and Christ, and Servants of their Generation, 1 Cor. 9.19-22. and bear his [Page 212] Name before men, and deny not his Faith among ungodly men. Thus the Lord commends the Church of Pergamus, Rev. 2.13. I know thy works, and where thou dwellest, even where Satans seat is: and thou holdest fast my Name, and hast not denied my Faith, even in those dayes, wherein Antypas my faithful Witness was slain: Thus Saviours come up on Mount Sion to judge the Mount of Esay, Obad. v. 21. i. e. saith Deodati, the Apostles and Ministers of Christ, who shall preach the Gospel to the salvation of the Elect, and condemnation of Ungodly men; they are the true Esau, which is Edom, saith Moses, the earthly minded ones. We put off this duty to the Minister, whereas indeed every man ought to endeavour the salvation one of ano­ther, 1 Tim. 4.16. Thou shalt save thy self, and those that hear thee, Jam. 5.20. shalt save a soul from death; and what knowest thou O Wife, O Husband, whether thou shalt save thy Husband, thy Wife: what, by preaching to her? Beloved, there is means of salvation prevalent with some, even then when the word it self will not prevail, 1 Pet. 3.1. even the confessing, and not denying Christ in our life.

Exhort. To confess our denials of our Lord, and to shame our selves for them, as Ezra 9.6. I am ashamed and blush, Esay 59.

Motive. 1. By this means our Lord will own us.

We shall own and confess the Lord, Esay 59.19.

Obser. 1. A man may so far depart from his God, that he may esteem evil of that which is good, yea account the greatest good evil, be ashamed of God and his wayes.

Obser. 2. A man may be so pusillanimous, and of so base a spirit, that he may fear men, yea, the worst of men, an adulterous Generation, more than the highest God.

Obser. 3. Note hence our preposterous zeal, If any should deny Christ in his hu­mane person; Proh Deum atque hominum fidem! All men would say, such an one were not worthy to live: And this is commonly their zeal who have little or no­thing of Christ in the Spirit; but I beseech ye consider who the Christ is, who must not be denied: surely not only Christ in the flesh, but in the spirit; the Wisdom and Power of God.

Therefore we will enquire further; 1. Who is this that must not be denied be­fore men?

2. What it is to deny him.

1. Who must not be denied before men? Answer, who but Christ: He is conside­rable; 1. according to the flesh; 2. according to the spirit.

1. According to the flesh; and so we read largely in the Gospel of him: 1. What he did. 2. What he suffered for us, which were prefigured in the Law.

2. According to the Spirit; and so likewise we read every where of him in the Old and New Testament under manifold Names, as the power of God, Psal. 110. the wisdom of God, Prov. 8. the righteousness of God, Psal. 32. In the New Testament he is known to us under the same, or other names; the power of God, and wisdom of God, and righteousness of God, 1 Cor. 1 and 2. Thus he is called the Spirit, Rom. 8.9, 10. the Spirit of God, of Christ, Christ himself. And thus what ye read, 2 Cor. 3.14, 16. is called Christ, ye presently read called the Spirit, and the Spirit of the Lord, and expresly, the Lord is that Spirit. According to the Spirit, Christ is said to be in us, to be Immanuel, God with us, to be with us to the end of the world; so particular explication had not been needful but for their sakes, who have taken notice of Christ only without them, and according to the flesh, not within them, or according to the Spirit: Poor Souls! who have been deluded with a Python, a Spirit of Divination, which hath brought great gain to their Masters. Now this Spirit being cast out by the Name and Power of Jesus Christ, it is no marvel that her Masters storm, and Cry out, these men being Jews (the true Confessors and Professors of Christ) do ex­ceedingly trouble our City: the reason is given, v. 19. The hope of your gain is gone. This makes Demetrius mad, and his fellows the Crafts-men, who make or vent silver shrines for Diana, cry out amain, Great is Diana of the Ephesians. Alas! the silver shrines will not off: the hope of their gain is gone.

Our Lord moves us to confess him, by propounding a reward of our confession: May we then obey our Lord in hope of reward?

Truly in hope of no reward less than himself: But this needs some explication.

The Christian life whereby we confess Christ, is above all rewards: In keeping of the Commandments there is great reward.

It was a pious speech one gave of Zadoc, who gave name to the Sect of the Sad­duces, that he was a good Leader of evil Followers.

2. Whosoever denieth our Lord, him will our Lord deny before his Father which is in Heaven.

What it is for the Lord to deny a man, appears by the contrary phrase; what it is to confess a man, which is to acknowledge or own him: As therefore Christ then owns, acknowledgeth, and confesseth those who confess him, when he invites them to partake of his Kingdom, and to Reign with him: So on the contrary he owns not, nor acknowledgeth, but denies those who deny him when he rejects them, and renounceth them, and adjudgeth them to everlasting punishment: of both these ye read in the description of the last judgment, which proceeds according to confes­sing or denying of our Lord; Come ye blessed, &c. for ye have owned me, Go ye cur­sed, for ye have not owned me but denied me.

In regard of 1. those who deny Christ: They reject the chief good under the no­tion of evil, they are ashamed of him; shame is of somewhat that is evil: What ini­quity have yours Father found in me, Jer. 2. There is no iniquity in him, Psal. 92. ult.

2. He is the Judge at the last day, even Christ who denies them; wherein consi­der 1. the Justice, 2. the Power of Christ.

3. In regard of the Covenant between both; the reason appears from the Cove­nant it self often iterated, either in the same or like terms, 2 Chron. 12.5. and 15.2. Thus saith the Lord, ye have forsaken me, and therefore have I also left you: The Lord is with you while ye are with him: If we deny him he also will deny us, 2 Tim. 2.12.

This is grounded upon Lex Talionis, or because the Covenant is between persons unequal, there is greater equity on the Superiours part; more justly may he deny us, Jer. 17.13. All who forsake thee shall be ashamed (and Christ shall be ashamed of them) and they that depart from me shall be written in the Earth, because they have for­saken the Lord, the Fountain of Living Waters. But why before the Father? because he who denies the Son denies also the Father, and therefore he is called a lyar, 1 Joh. 2.22. Who is a lyar but such that deny that Jesus is the Christ: He is Antichrist that denieth the Father and the Son.

Object. Doth the Lord use terrour to fright us from denial of himself? must they that are under the Gospel, live under the Spirit of bondage? Rom. 8.15. Ye have not received the Spirit of bondage, to fear again: See Notes on Luke 12.4, 5.

Repreh. 1. Those who are ashamed to confess Christ and his Righteousness, to the displeasure of their friend.

Men alledge the Example of the Thief on the Cross, to excuse themselves from obe­dience till they are going to their grave: But I marvel they take no notice of his glorious confession of Christ, and profession of Faith, and reproof of his fellow thief. Thou mean time canst hear thy Fellow blaspheme, swear, curse, lye, talk lascivi­ously and obscenely, &c. canst see him do that which is wicked yet holdest thy peace, and hatest thy Brother, Levit. 19.17. when thou wouldest seem to love him, art of the same mind with him; denyest Christ, when thou wouldest seem to confess him, (Vae mihi quià tacui, Esay 9.) i. e. pretend to confess and profess Christ (a Jew is pro­perly a Confessor or Professor) but indeed are no such persons, but such as deny him; deep hypocrisie! which the Holy Spirit calls blasphemy. O what a swarm there is of these Flyes, they are not of Christ's Church, but of the Synagogue of Sa­tan! Beelzebub is their God, the God of Flyes: Can these men hope to be hidden? No, The Lord saith he knoweth them, Rev. 2.9.

Object. But these have a form of Godliness.

Answ. Some men are ashamed of being too Religious, of the very form of God­liness; surely Godliness hath as well an outward as an inward form, Mat. 8.38.

Thus the Germans before their desolation were ashamed of mentioning any part of the Word of God.

Repreh. 2. Those who deny the Lord, who say they are Jews and are not, who have a shew and form of Godliness, but deny the power of it.

Obser. 2. Observe who they are whom the Lord shall deny at the Great Day, even they who deny him in this Adulterous Generation: Why, who denies him? do not all of us confess and profess him? Beloved, let us not deceive our selves, Remember how the Spirit of the Lord interprets the denial of Christ.

O, but I believe! what dost thou believe? That Jesus Christ hath redeemed me, saved me.

Hath he redeemed thee from thy vain Conversation? 1 Pet. 1.18.

Hath he redeemed thee from all iniquity?

Dost thou believe that he who denies Christ in works, him will Christ deny? That's the truest denial.

I believe that Christ hath done all things for me; if he hath done all things for thee, then he hath believed for thee too, and there's an end, what needest thou be­lieve? He hath repented for thee, what needest thou repent; He bids thee believe; thou tell'st him there's no need of it, he hath done it already, and biddest him do it himself: All this belief is resolved into self-love.

O but we are not such, we hear his Word, we receive the Sacrament, we do great things in his Name.

Beloved, whatever we do, if we fall short of obedience, if we want that Life that he requires to be in us, it is all to no purpose; let us all who profess our selves the people of God take notice of this, Hos. 7.13. and 8.12. Our confession with the mouth will little profit us, when we deny him with our lives and works: Such are they who live only an outward moral life; such as we read many of the Philoso­phers were: But except your righteousness exceed the righteousness of the Scribes and Pharisees, ye shall in no wise enter into the Kingdom of Heaven. We are such as deny our Lord, and he will deny us at that Great Day; our Lord gives us fair and timely warning of it, Mat. 7.21, 22, 23. Luk. 13.26, 27. Not every one that saith unto me, Lord, Lord, shall enter into the Kingdom of Heaven, but he that doth the will of my Father.

Obser. 3. Whosoever; the Lord is impartial, and without respect of persons.

Obser. 4. If our Lord deny those who yet make some outward confession and pro­fession of him, because in works they deny him, what shall become of those who deny him both in words and works, prophane, wicked and ungodly men? Tit. 1.16. being abominable, disobedient, and unto every good work reprobate. The Apostles pro­phesie of such to come, 2 Pet. 2.1, 2.

Repreh. 1. Do we thus requite the Lord, foolish people and unwise that we are? Is not he thy Father that hath bought thee? &c. Deut. 32.6. 2 Pet. 2. 1. Jude 4.18.

Obser. 1. Observe how the Noble Nature of man is abased and degenerate; it needs motives, promises and threats of the highest nature to move it, but to it's own duty, and threats to terrifie it from its own greatest misery; needs consolation for a spur to Divine Glory. Christ is the Glory of his people Israel, Luk. 2. And shall we who are his people be ashamed of our Glory? Shall we turn our Glory to shame? Psal. 4. Whose Glory is their shame, Phil. 3. Christ is [...], honour, 1 Pet. 2.7. Will a Bride forget her Ornaments? Jer. 2.32.

Dehort. That we would not deny our Lord. Motive. He is our Lord; shall we deny our Lord? He is our Lord that hath bought us; He is our owner: Even the Oxe knoweth his Owner, and the Ass his Master's crib; and shall not Israel know his Owner? Shall his people deny him, the Lord that bought them? now God forbid.

2. Motive. The turpitude of it, [...], for [...], is turpitudo.

Sign. Thou deniest him not, thou believest that he was born of the Virgin, &c. and what great matter is it that thou so believest? The Devils believe, saith St. James. But thou confessest that Christ is come in the flesh; and the Devils confess so much: I know thee who thou art, thou Holy One of God. Such a belief as this, such a confes­sion may consist with a wicked, with a diabolical life; and he who confesseth Christ so, denies him.

Both contraries work the same effect, fulness and emptiness, Prov. 30.8, 9.

Fulness of any thing but God and Christ inclines us to deny him.

Fulness of

  • Wealth, Prov. 30. Lest I be full and deny thee.
  • Bread, and abundance of idleness, holding the Truth in unrighteous­ness.
  • Honour, pleasure: when thou hast eaten and drunk to the full, then take heed.

Emptiness and appetite of temporal things; they confessed him not because they loved the praise of men more than of God.

Contraria contrariis curantur; Contraries are cured by contraries: but herein is re­quired Athletica habitudo.

Our Lord fills the hungry with good things, and the rich he sends empty away. Lest your beasts be overcharged with surffetting: Therefore Sodom was over-thrown, and our destruction comes from the same cause. Pray unto the Lord to heal our back­slidings, Hos. 14.4.

Obj. But this may discourage some weak and misgiving Soul, when it shall consider that Christ is denied by a sinful, by a disobedient life, and that Christ will deny those who so deny him.

Alas! I have denied the Lord.

But so did Peter, he denied his Lord, yea, he forswore his Lord, yea, he cursed himself if he knew his Lord: But Peter went out and wept, yea he went out and wept bitterly for it; yea by a threefold confession through the Grace of him who looked back upon him, and caused him to weep bitterly, he expiated his three­fold denial of his Lord: And if thou have denied the Lord that bought thee, ei­ther in words or works, haply for fear, as St. Peter did; and now thy Lord looks backupon thee, and remembers thee of what thou hast done: Go out as Peter did, go out of thy lewd company, such as he was engaged in; but above all go out of thy self, deny thy self, the worst company of all, deny thy worldly wisdom, thy vain thoughts, thy perverse will and affections which have caused thee to deny thy Lord, deny ungodliness and worldly lusts; follow St. Peter's Counsel, as well as his Example, Acts 37. The Spirit was not yet come upon Peter; Excidit intrà charita­tem, non a charitate: Therefore our Lord looked on him, and he upon Christ.

O but I have been a Persecutor and Blasphemer, yea, and as they, Act. 3.13, 14, 15. Hear that other great Apostle St. Paul, 1 Tim. 1.16. which happened to him, [...]: See Notes on Mat. 12. in the beginning.

Consol. To those who confess Christ before men.

They must displease men, there is no help for it; If they have persecuted me, they will persecute you, saith our Saviour, Joh. 15.20. the same life being professed by both. Wherever men confess Christ the Life, there follows the persecution of the world; As he that was born after the Flesh, persecuted him that was born after the Spi­rit, so it is now. Wherefore did Cain hate Abel, but because his own works were Evil, and his Brothers Righteous? Saul, what evil hast thou done? &c. See Notes on 1 Thes. 4.1. Mel exulcerata mordet; Honey is sharp when it meets with ulcers, but sweet to them that are in health and sound, saith the Oratour: Therefore the Cy­nick spake I know not how truly of Plato; What profit (saith he) can be in that man, who having long read Philosophy among us, was yet never troublesome to any. Doubt­less in a mixt Auditory, as most are, the honey meets with many an ulcer. Men will wince when they are galled; and therefore no marvel if the Devil cryed out, he was tormented by the Lord, Mar. 1. how thinkest thou to escape: [...] Another, [...] Jer. 26.14, 15. I am in your hands, but know, that if ye put me to death ye shall surely bring innocent blood upon your selves.

Notes on Exod. 20.7. to the same intent with the former, MATTHEW 10.32, 33.

IT is some refreshing to the weary Traveller, when he looks back upon the way he hath past; I shall therefore in a few words shew you how far we are gone in the way of God's Commandments, and where now we are: I have hitherto endeavour­ed to open the Affirmative part of the Third Commandment, the Sanctifying and Glorifying of God's Name in sundry special and principal Acts belonging thereunto.

The Precept is now Negatively to be considered, as it lies in the Text.

In the words are these severals:

1. The Lord's will is, That we take not his Name in vain.

2. The Lord will not hold him guiltless that taketh his Name in vain.

3. We must not take the Lord's Name in vain, because he will not hold him guilt­less that takes his Name in vain.

1. What the Name of the Lord is?

2. What it is to take it or bear it?

3. What to take it, or bear it in vain?

The two first have been spoken to elsewhere.

3. What is it to take or bear it in vain?

The Original word is [...], the Septuagint render it, by [...] Rashly, without advise; so Aquila, [...], vainly, without stability, without any profit, or good effect; frustra, in vain, and to no good purpose, vainly, i. e. falsly, empty of that whereof there is great appearance of fulness, falsly: so he who is called [...], a vain witness, Deut. 5.20. the same is called, Deut. 19.18. [...], a lying witness, or witness of a lye.

This taking and bearing the Name of God in vain may be considered; Either 1. Generally, as opposite to that General in the due executing of it, in the San­ctifying and Glorifying God's Name, Act. 9.15. 1 Cor. 6. ult. Or, 2. More spe­cially as opposite to the special Acts of Sanctifying and Glorifying it.

1. Generally, and so all counterfeit and hypocritical pretences of God and his Name are here excluded and forbidden; all acts of seeming and appearing Godly and Religious, all shews of Godliness, without the very Truth, beeing and substance of it: And this the Holy Ghost signifieth, Jam. 5.12. Where having prohibited swearing (a special way of taking God's Name in vain) he prescribes that Godly sincerity, faithfulness and honesty, which ought to be in every Christian man. Let your Yea, be yea; and your Nay, nay; [...], lest ye fall into hypocrisie.

1. The reason from the consideration of God's Name

  • 1. In it self:
  • 2. As Jehovah:
  • 3. As our God.

Which whether it be understood to be God himself, or some appellation, or cha­racter which God hath given unto himself, as a note of some excellency or perfe­ction in himself: Surely it is an Excellent Name, and because Excellent, it is not to be used rashly, vainly, without effect, falsly, or without great reverence and regard. Excellent things strike an awe, or reverence into those who consider them, and keep us at a distance. There is a lustre about great Lights, a fence about Excellent things: Such is the Name of God; Moses came to it by degrees, Deut. 28.58. [...] every word hath an Emphasis, a note of eminency and excellency annexed to it.

2. It is Jehovah; which Name signifieth Being, and requires a being in us, not a seeming only.

3. Because he is the Lord our God, for we much esteem whatever we account good, if our own, most of all our God. If he be the Lord our God we will not use his Name lightly, rashly, vainly, falsly: Whatever any man makes his God, he prizeth [Page 217] and esteemeth above all other things in the world; he that makes wealth his God, he hides it, preserves it; if a man make his belly his God, he will pamper it, and feed it with the choicest meats and drinks; if he make some outward Idol his God, he so esteems it, that rather than loose it he looseth all things else: Ye have taken away my Gods, and what have I more? he is utterly undone: So that if the Lord be our God, we will esteem him accordingly, or accordingly bear his Name; this the Lord expects of us, as his peoples promise. All people will walk every one in the Name of his God, and we will walk in the Name of the Lord our God, for ever and ever, Mich. 4.5. So that the will of the Lord here is, that we use not his Name falsly, vainly, rashly, lightly, &c. it is very reasonable.

Obser. 1. Hence 'tis evident, that the very naming of the name of God, the ex­pressing of that name Jehovah, whereby our God hath made himself known unto men, if used with due reverence, is not unlawful, nor here prohibited; for surely there is the like reason of expressing that and other Names of God, which must be named; otherwise how shall we know him who is named by them, otherwise to what purpose were those names written if they might not be read? surely the reading and pronouncing of them is no where prohibited in the whole Word of God; so that it was no better than a Judaical Superstition altogether to abstain from that Name, nor is it any better to read [...] constantly instead of it, as some learned men, whose names for honours sake I spare, have been wont to do.

Howbeit, because in multiloquio non deest peccatum, it is not safe too often to name the Glorious and fearful Name of God, lest by frequent use it grow into con­tempt. Some Emperours and Kings have forbidden their names to be given to infe­riour persons, lest they should grow vile: And for this reason King James forbad a piece of Gold to be called Jacobus. It is the saying of the Orator, Etiam vera de Deo loqui periculosum est.

Obser. 2. There is a proneness and inclination in us to abuse the Name of our God, we are by corrupt Nature propense unto it, otherwise it would not be forbidden un­to us. Every man would be tampering with God, and the things of God, that is the reason that the Command is Negative, prohibiting what at [...]st we are inclined to do.

The Commandment is directed to Thee and Me.

Obser. 3. What a poor opinion hypocritical men have of the True God, they make Him and His Name inferiour and serviceable to their poor and base end, a little wealth, a little honour, a little pleasure. Ahab wanted but a little spot of ground, and the King's Name and God's Name must be taken in vain for the obtaining of it.

What a preposterous perverting and inverting thing is this? [...], sur­sum deorsum, susque deque, turning of things upside down, setting the means above the end, the end below the means; God and his Name must serve a turn: what ever any man doth, though evil, yet somewhat of God is pretended for the warrant of it, it's just, 'its equal, its true, it's right, Jer. 50.7. Joh. 16.2.

In Nomine Domini incipit omne malum; as it was said of the Decrees of the Pope.

Obser. 4. If Hypocrisie so much dishonour the Name of God, how much more Pro­phaneness; Christ is crucified between both these Thieves. An hypocrite beareth the Name of God, though in vain, yet if well seen in the trade of seeming he will so bear that name outwardly towards men, that they shall hardly discover him: Thus Judas and Simon the Sorcerer. His defect is in the inside of Religion; hypocrisie is opposed to the integrity of Religion; the prophane person hath neither inside nor outside of it; prophaneness is opposite to all Religion: The hypocrite cleanseth the outside of the cup and platter, he bears God's Name in a vessel outwardly clean: The Prophane is a Leper unclean, God is not in all his thoughts, his wayes are al­wayes grievous.

What a vain and foolish comfort therefore is that, wherewith some prophane men salve themselves: They are none of them that make shewes of Religion, and thereupon would perswade men that they bear God's Name in their minds and hearts.

What a vain perswasion is this? Hath not Religion an outward Form as well as an inward? and must there not be confession of Christ with the mouth, as well as be­lief with the heart? if there be God in the heart, he will be seen in the outward life, the Light cannot be hid. They had the Name of God written in their foreheads, Rev. 14.1.

None but ignorant men will believe that God's Name is born in the Soul, when they see the Devils name carried in the Life: What name canst thou bear in thy heart, when thy outward life is naught? Whatsoever comes out of the sack was in the sack; ex abundantia cordis; out of the abundance of the heart the mouth speaketh: When in thy forehead is the name of Blasphemy, Rev. 18.

Lasciva est nobis pagina, vita proba.

was a false speech. Thus Satan deludes the Hypocrite and Prophane person: The Hypocrite thinks well of himself, and that he is right, and bears Gods Name, be­cause he is no prophane person: The Prophane person he thinks he is right, because he is no Hypocrite. Thus both measure themselves one by the other, neither by the Word of God, which saith, Gal. 6.4. Let every man prove his own work: Vide Ca­stel. in locum.

Obser. 5. Learn what manner of people God's people are, no vain and empty men, no, they have God and his fulness in them, Eph. 3. Filled, or filling with all the ful­ness of God. They have his Name written on them. Jehovah is the Being, so that great Name signifieth; not the shew, not the seeming only, they have his Mercy, his Grace, his long Suffering, his Goodness, his Truth in them, that's his Name for ever and ever, Esay 22.17. They have his love in them, Joh. 5. That is his Name, 1 Joh. 4.8.16.

These are the true Esseni, which have their name saith Epiphanius from Jesse the Father of David: Jesse is the very Being it self, without fiction, without hypocrisie.

Repreh. 1. This reproves all false appearances and shews of God's Name, and God­liness in us, with [...]t the reality and truth of it; such in all Ages some have been. The Jews in their time had a multitude of Ceremonies, wherewithal many served without love to God, without Spirit and Truth, which should have answered to them, Joh. 5. The like we may say of the Papists, yea, of our selves, both hereto­fore and even now also, whenever the Name of God is not born in the Heart and Spirit, all the outward shews of Religion are to no purpose without Faith, Love and Mercy. David in his old age was covered with clothes, but received no heat, till Abishag the Shunamite was brought unto the King. All the covering in the world will procure no heat, all the pompous Ceremonies whether used heretofore or now, whether by mans Institution or Gods; if no more then an outward covering, it pro­cures no heat to David; No, because iniquity abounds in these last dayes, the love of many (that's David) waxeth cold: O, how shall it be heated? O, that's the labour of the Minister, to seek out and present a chaste Virgin unto Christ, 2 Cor. 11.2. All the Ceremonies in the world are not sufficient to kindle the Holy Flame of Love in the Members of Christ, the True David; that's kindled, when Abishag the Shuna­mite, the Virgin Church, returns unto the Father from the errour of her way. When the Virgin Soul is sought out and brought to the True David, then David recovers heat, then the Members of the True David, the Love of God recovers heat.

Repreh. 2. Many of us who bear the Name of the Lord in an outward profession, and assume unto our selves all the priviledges of such profession, when yet we are not the men. O how strong is the Lord to all his people; He is a buckler to them that trust in him. As the hills stand about Jerusalem, so the Lord stands about his peo­ple, Psal. 125. But Amos 5.18. The day of the Lord is darkness and not light. What is all this to us, if we be not that people, if we bear not the Name of the Lord? If we bear not God in our bodies, if we bear not Christ in his death and life. O how rich we are in the apprehension of the Promises of God, yet I fear if we cast up our accounts well, we shall find our selves poor; much like some who are wont to be [Page 219] very bountiful before they fail: Like one Phainus who had his name from appearing; he made great boasting, what a rich man he was, yet indeed he was a very poor man, Rev. 3. This is not only the practice of the hypocritical men, but even of prophane persons also.

Exhort. To a most serious earnestness and sincerity in the use of God's Name, 'tis worthy of reverence: And why then hadst thou rather seem to Be, than Be in­deed what thou would'st be thought to be? be in earnest, if the shew and form be so highly esteemed by thee, how much more will the substance if thou knowest it?

Consider what Name thou bearest, whether the Name of thy God, and if so, whe­ther in vain yea or no? Manoah asked the Angels name, Judg. 13.18. John sent his Disciples to Jesus, To enquire whether he were the Christ or no: The blind receive their sight, &c. Many there are, penitent men, Disciples of John, who would gladly come to Christ, they enquire after Christ, would gladly bear his Name; canst thou an­swer them so? —As the Greeks came to Philip and Andrew desiring to see Jesus, Joh. 12. Repent and amend thy life, Joh. 12. Except a grain of Wheat dye, &c. that is, Jesus. Canst thou shew them Jesus in his death or life. Herod spake of John: He is risen from the dead, therefore mighty works shew themselves in him.

Means. Know that God sees thee, Esay 29. Thou art but as the Potters clay; thou dancest in a net: Our Lord saw Judas his treachery all the way, and hinted it to him, though he thought, even to the very day, he had been hid.

The Lord will not hold him guiltless that takes his Name in vain.

The words which we turn to hold guiltless, is [...], the word [...], signifieth to be clear from fault, or from punishment: And accordingly there are different in­terpretations of the Text. The Septuagint render the word [...], The Lord will by no means purge the man. Arias Montanus turns the word, non mundi­ficabit; The Lord will not cleanse the man, Exod. 37.7. Numb. 14.17.

Other Translations in all Languages that I have seen, render the words as we do, or to the same effect: The phrase is according to a Figure called in Rhetorick [...], contains much more in it than the words seem to express: Such is that in the Poet, ‘Nec tibi cura canum fuerit postrema—’ if applyed to one, who spent his time in following Hounds, as if he should have said, you spend most of your time and care that way. We have like overplus in Scri­pture, 1 Sam. 12.21. Follow not after vain things that will not profit; he means Idols, which not only not profit, but do the greatest mischief, Jer. 32.35. They caused their Sons and their Daughters to pass through the fire to Moloch, which I com­manded them not; No, he severely prohibited, Lev. 18.21. Such a Figure we have in these words, He will not hold them guiltless, i. e. He will certainly punish them, he will not leave them unpunished; so Luther in his Translation. Both Interpre­tations are Divine Truths, and the Truth saith, Let nothing be lost. They are ser­viceable unto two sorts and degrees of men, some under the Law, such are named by the Spirit of Fear, and so it is a Denunciation, The Lord will not hold him guilt­less, but will certainly punish him: Others are under Grace, and to them the Law is Spiritual, and so it is the will of God revealed unto them; that the Lord will not cleanse those from their sins who take his Name in vain: And that 'tis such a Re­velation out of Grace appears, Exod. 34.7. Numb. 14.17. where it is reckoned a­mong all the Names of God.

The reason of this Denunciation, according to both Interpretations.

1. The Lord will not hold him guiltless in respect of the

  • 1. Malefactor and his demerit.
  • 2. The Judge, his Wisdom and Justice.

His crime is exceedingly aggravable in regard of God and men:

1. Of God, whom he really conceives either ignorant, as he who sees as man sees, and pierceth no further than the surface of things, Job 10.4. and argues like Atheists; [Page 220] whereas his eyes are clearer than the Sun: or if he see through all shews, yet he thinks he is such an one as himself, Psal. 50. whereas he hates the blood-thirsty and deceitful man, and will destroy all that speak lies; or if he be better perswaded of his understanding and truth, yet he derogates from his power, as unable to bring him to condign punishment.

2. In regard of men, nothing so much hurts humane Society, as falshood, hypo­crisie, as deceiving trust, which are alwayes in him, who takes God's Name in vain, for how can he be true to men, which is false to his God?

Reason. In regard of the Lord the Judge; for whereas he who takes God's Name in vain, so craftily carries himself towards men, that he escapes all punishment, or at lest he mainly endeavours, that yet, maugre all his endeavours, that way he cannot escape the just judgement of God, who sees not as man sees; who sees all his wind­ings and turnings, Heb. 4.12. Esay 29.15. Amos 9.2. Thinkest thou O man who judg­est them who do such things, and doest the same, that thou shalt escape the juct judge­ment of God.

2. According to the second interpretation; the reason why the Lord will not cleanse such, they pollute the Sanctuary, and cause the daily Sacrifice to cease, Dan. 11.31. Such pollute and defile his Name with their gifts, or their Idols, Ezec. 20.39. And therefore according to that Lex Talionis, by which he Acts, he will not cleanse them, 1 Cor. 3.17. [...].

It is the Name of God and Christ, that cleanseth, justifieth and sanctifieth, 1 Cor. 6.11. But how can that be done, unless there be an application of the purger and cleanser unto the polluted Soul? Now he who takes God's Name in vain, applyes God's Name only in shew and pretence, and thefore it hath no operation in him. The Ʋnguentum Hopliatricum seems to work at a distance, whereas indeed it doth not, but operates by the common spirit of the world. There is no operation but by con­tract; and it is the virtual contract that effects the cleansing of the wound, the pur­ging of the sin.

Obser. 1. Outward performances of Duties, wherein the Name of God is pretend­ed do not purifie a man from his sin: Such are giving of almes with a trumpet, pray­ing in the Synagogues, and corners of the streets, to be seen of men; fasting with a sad countenance, and disfiguring the face: Unto all these (and there is the like reason of all other) our Lord adds, they have their reward, Mat. 6.5.16. What they desire they have, applause of men, and that's all the reward they shall have for all these performances: But the great reward which God gives, is no other than God himself, Gen. 15. and Christ himself, which they never obtain, Joh. 5.44.

They who seek honour one of another by shews and pretences of Godliness, they believe nor seek that honour which comes of God only: What is that honour that comes of God only? What is it to be called of God a Son or an Heir? &c. what else is it, but Christ himself, he is the honour that comes of God only; and God the Father vouchsafeth that honour to those who believe: Unto you who believe he is [...], he is a price, reward or honour, 1 Pet. 2. The Sons of Sceva, Act. 19.14. ini­quity prevails over them. The Gauls came upon the Roman Senators in their Robes, and slew them like men, whom at first they reputed as Gods.

Obser. 2. They who sincerely, faithfully bear the Name of God and Christ, those he cleanseth.

Job 1.5. Among the special acts of glorifying God's Name, the Affirmative part of the Third Commandment, I spake of blessing and praising his Holy Name: Op­posite hereunto is the Negative part, wherein we now are, as cursing and blasphe­ming the Name of our God: For this purpose I cite Job 1.5. Lest Satan's buffettings of Job might seem to have been God's just judgements upon him for some great sin, which his friends often charge upon him: And that the patience of Job might ap­pear the greater, for which end principally the whole Book seems to have been writ­ten, as we may learn by Jam. 5. For these or like reasons especially, the Holy Ghost premiseth a description of Job, and gives him a Glorious Testimony; what he was, where he lived, what his condition was, Spiritual; There was a man, &c. v. 1. what [Page 221] his condition was, Oeconomical, as touching his Children; v. 2. as touching his wealth, absolutely reckoned up in several kinds; v. 3. comparatively enforced in the end of the verse; so that this man was the greatest of all men of the East.

For instance, what manner of man he was, the Holy Ghost here sets down one, how he demeaned himself towards his Sons, and toward his Seed, occasioned by a feast; that hereby tanquam ex pede Herculem: we may judge of all the rest.

The ground of these Acts of Job is contained in my Text: He said, It may be my Sons have sinned, and cursed God in their hearts.

In the words we have Job's First supposition of sin in his Sons, It may be, &c. Secondly, expiation of it implyed: for the points of Doctrine are these two:

  • 1. Job said, Peradventure my Sons have sinned and cursed God in their hearts.
  • 2. Because Job said so, or thought so, therefore he did so: He offered Sacrifices for every one of them.

1. What is it to sin?

2. What it is to curse?

3. How is it to be understood? that Job said, Peradventure.

1. To sin is properly to swerve, or err from the mark or the way; so it properly signifieth, Judg. 20.16. Every one could sling stones at an hairs breadth and not miss.

Not sin. The word is [...], the same in the Text, whence by a Metaphor to sin, is to stray from the way of God's Commandments, [...], saith St. John al­ledged before.

2. What is it to curse?

There are divers words which signifie Cursing, as [...], to smite with the tongue, [...], lightly to esteem and vilifie, to account base, [...], to pierce through, as the tongue is compared to a Sword, and evil words to arrows: cursing, blaspheming, is either of God, Lev. 24.11. or the Magistrate who bears the Name of God, 2 Pet. 2.10. Jude v. 8.10. Now cursing of God, is either direct and immediate, and that is a malicious speaking against God, with a purpose to diminish the great Majesty of God and his Glory, or mediate and indirect: when cursing or evil speaking re­dounds to the dishonour of God himself, which yet may sometimes proceed from pro­vocation and incogitancy; so Paul, so Peter cursed: Both these may be either com­mitted, yet be concealed in the heart, or grow more bold-faced, and break out at the mouth. The word here used is [...] which properly signifieth to bless, but by an [...], wherein an odious word is changed into one more distant: it sig­nifieth also to curse, so 1 King. 21.20. Naboth [...], he cursed God and the King; so v. 11. Satan saith of Job, He will curse thee to thy face: and Chap. 2 and 9. Curse God and die; [...], the left hand, and [...]. Pontus Euxinus for Axenus, the word Furies, as just and bountiful for the terrours of a galled Conscience, and di­vers the like; as the genus or common name is exemplified by the species, as else­where delivered out of the hands of enemies, and out of the hand of Saul. Tell the Disciples and Peter, Mar. 16.7. Josh. 7.11. and v. 20. I have sinned, and thus and thus I have done.

Many ignorant men call that blasphemy, which is the very word it self, Mat. 9.3. Joh. 10.36.

3. Why doth Job say, Peradventure? some would have the word read, when they have sinned, and cursed God in their hearts: He said, viz. They have sinned, either in word or deed, or cursed God in their heart: So indeed the particle Vau may be un­derstood, as I shewed by many Examples in the mystery of Jephtha's vow.

Why did Job thus judge of his Sons?

Reason there was in regard,

  • 1. Of his Sons.
  • 2. In regard of the feast.
  • 3. In regard of Job himself.

1. In regard of his Sons; Nature is corrupt, and the way of a young man is com­monly unclean; that he leaves a slime upon his way, like a snail, it wants cleansing, Psal. 119.99. And Satan the foul Fiend attends upon that Age, especially that he [Page 222] may corrupt and defile Youth betimes: He knows well a stain then taken is long time in washing out.

2. In regard of the feast, which enkindles 1. Corruption in us: 2. Draws away the Soul from meditation of Heavenly things.

1. It stirs up corruption in us.

1. By presenting things delightful to the Senses, which are wont to work strongly in the presence of their objects; for whereas usually our memory or phansie pro­pounding things pleasant to our sense, though objectively, defile commonly and cor­rupt our souls; how much more when the things are present, and offer themselves to our free fruition. Hence it comes to pass, that the flesh should be kept under, and be brought into subjection, it rebels against the Spirit, 1 Cor. 9.27. and Hagar grows malepert and sawcy with her Mistris, Gen. 16.6, 7.

2. It draws away the Soul from the meditation of heavenly things, Luk. 21.34. Take heed, [...].

Dum palatum quid sit optimum judicat, Coeli palatium non suspexit. Tully de Na­tura Deorum.

And when once the Soul is drawn away from the thoughts and meditations of heavenly things, it easily falls and sinks alone to things earthly, sensual and devillish: Corpus quando corrumpitur aggravat animam, Wisd. 9.15.

3. Reason in regard of Job himself.

1. He loved God.

2. His Children.

1. He loved God, and therefore feared to offend him, either by himself or by his Children, because their sin would be imputed to him, who hitherto had been their Guide and Governour, and he who had permitted their feast; and his sin was deep­ly aggravable from God's blessings Spiritual and Temporal towards himself, and to­wards his Children; and from the Example of the sins of so great a man, how scan­dalous their sin might be to those who were good, and how powerful to confirm in evil those who were already evil.

2. Out of his love unto his Sons, he feared lest they might sin, whereby what Spi­ritual goods was in them might be remitted, abased and quenched, and what evil was in them might be intended, encouraged and strengthned, and the wrath of God thereby provoked against them. By these, or such like considerations the good man was moved to think, or say, or both: It may be my Sons have sinned.

But was not this want of charity in Job? 1 Cor. 13.5. Charity thinks no evil, it hopes all things.

I answer, it seems that he should not be uncharitable to his own Sons, and those, as appears of his own bringing up, pious and holy young men: But to answer the objection, Charity thinks no evil, i. e. to do it unto others. 2. It hopes all things, viz. 1. which God hath revealed to be hoped for: 2. what good reason perswades a man to hope.

But secondly, we must know that suspicion is opinio mali, an opinion or thought of evil; 1. In another, which is not alwayes evil, but only either in regard of the person suspecting, or his end why he suspects.

1. The person suspecting oftentimes thinks evil of another, either from some mo­tive without him, or from within him.

1. Without him, when he suspects more evil than he hath ground for; So David suspected Mephibosheth, 2 Sam. 16.3, 4. as appears, chap. 19.24, 29.

2. When he suspects less: so Gedalia, Jer. 40.19. and 16. and 41.1, 2.

2. Sometime the motive is within him: when a man guilty of a sin measures ano­ther by himself; as the Mother in Whoredom suspected the Daughter; or else when a man hates another, and wishes sin in him, and because quae volumus facilè credimus, believes he is so evil, as he suspects him to be.

2. Suspicion is evil in regard of the end; why a man suspects, when the person suspecting hath an evil opinion of another, that he might seem to have a cause why he makes him no requital of some good turn he owes him, does him no good.

Or that he might have a pretence to do him a mischief either in word or deed.

Now Job had no such motives, either from without, or from within, nor any such ends. Great cause he had from without of suspecting, and fearing that his Sons might sin against God, as I shewed in the reasons of the point: His Motives from within were his own Conscience, of his own infirmity, which yet he hated, v. 1. and love unto his Children, whom out of love and tenderness he suspected.

As for his end, what was it, and why was it? but that he might amoliri, that he might remove evil from his Sons, both of sin and mischief: and that their sin being expiated, both God and he himself might have occasion to do them greater good.

Obser. 3. We learn then from hence, that all suspicion proceeds not from want of charity: This is the rather to be considered, because the true Job's, the upright men who fear God and eschew evil, they suffer under the imputation of being un­charitable, because they judge things as they do appear, even out of the evidence of fact, or strong and violent presumption. And why Charity thinks no evil? I an­swered that Cavil before: But doth Charity think that good which is evidently evil? There is no Law of God binds a man to be a fool; nor is Charity blind, though sensual and bruitish love be. If I see a streight stick lying in the water, and it appear crooked; Videtur per duplex medium, It is seen by a double medium.

Obser. 4. It's possible a man may commit a sin, yea, and that one of the greatest sins also, even cursing and blaspheming of God, when yet there is no outward ap­pearance at all of it: There is a cursing with the heart, so Psal. 14.1. The fool hath said in his heart, there is no God, Psal. 62.4. They bless with their mouth, but curse [...], in their inward parts; as Job's Sons were suspected by their Father, to curse God in their hearts, Psal. 41.6. [...], his heart speaks vanity: and this is the breach of his Spiritual Law, the cursing and blaspheming with the heart: And this is more properly the cursing of God, who is a Spirit, and deals with the Spirit.

Obser. 5. Hence it follows, that cursing, especially blasphemy and cursing God is one of the greatest sins: This follows from the use of the phrase, when after the ge­nus is named, some one principal of the kind; peradventure they have sinned, and cursed God in their hearts: All manner of sin and blasphemy shall be forgiven, but, &c. Mat. 12.31. But it follows in reason, for if sanctifying, blessing and glorifying our God be one of the greatest duties, then prophaning, cursing and blaspheming God, by the Rule of Contraries, must be one of the greatest sins: so much is implyed in the word [...], which is to vilifie, to disesteem, and make light of. As the Sons of Ely made light of, or cursed the Lord, 1 Sam. 2.30. A piercing of God the Father; or the same, as Zach. 12.10. the word [...], signifieth, or treading him under foot. A sin so hainous that it should not be named, Levit. 24.11. He blasphemed the Name, i. e. of Jehovah. Such wickedness as this, it is a shame even to speak, Eph. 5.12, 13. (here 'tis hid under the contrary word) it appears no less than by the punishment, such an one was to be stoned, v. 15.

Obser. 6. Observe the perverse nature of man: Job's Sons were at a feast, and he suspects them the rather, that they had sinned, and blasphemed God: The goodness of God should lead a man to repentance, and amendment of life; yet when men partake more liberally of God's goodness, they are the more ready to sin against him, and blaspheme him.

Take heed of this at your feasting, Deut. 11.2. and 8.10. and 32.15. Remember how that Jeshurun kicked— The wise man preferred the house of mourning before it, Eccles. 7.2.

Obser. 7. This consideration may somewhat moderate and allay our harsh censures of outward and manifest execrations and cursings: Think with thy self, hast not thou thy self cursed God in thy heart? Eccles 7.21.

Obser. 8. Job's Sons were not wont to curse and blaspheme their God, nor to be drunk at their meetings with Wine, nor afterward to go to the Stews, for then Job had not said peradventure, but without all peradventure, no doubt but they have cursed God.

Obser. 9. A good man, and such an one as fears God, he so hates sin in his own Children, Friends or Servants, that he fears that, even then when there appears no sin, for there are secret sins: Blessed is he that fears alwayes.

Obser. 10. If Job said thus of his own Sons, piously and religiously brought up, peradventure they have sinned at their feast. What shall we say of the Sons of Be­lial, who sin and blaspheme God, and that use lightness in the time of a publick Fast, in the time of publick humiliation? (such indeed is this whole tract of time) What will such do on their gaudy dayes in festival times?

Repreh. Those who are Parents, or in place of Parents, exposing their Sons to the violent and beastly temptations of sensuality and voluptuousness; like the Ostrich, Job 39.14, 17.

Yea many there are who go before them by a lewd Example, yea encourage them, and teach them to curse and swear, (I have heard of such) revel and riot; such ex­cess as hath not been practised among the Heathen, Esth. 1.8. O how unlike are such to Holy Job here!

Exhor. O that we all took example by him, and what he said of his Sons, every man would say of himself, peradventure I have sinned! &c. Blessed is he that feareth alwayes.

Motives. Consider, we have the same enemy, Satan, powerful, malicious, hating God, envying man his Image, Sagacious, furnished with the experience of more than 5000 years, and our own natural corruption.

Obser. 11. He saith not certainly my Sons have sinned; He hoped better of their pious education, that his many documents and instructions had not been spent in vain: 'Twas possible they might not have sinned; there is no necessity of sinning; God hath no need of the sinful man, saith the Son of Syrach.

He saith not certainly, my Sons have not sinned; he feared their slippery age, and the strength of temptations. He spake of young men, as Plato wrote of one of his Schollars, whom he had first largely commended; These things, saith he, I write, [...]. As there is no necessity, so there is no impossibility of sin: peradventure they have sinned.

Medium. Neglect not sin, as if not worthy to be feared, which is, and brings with it the greatest evil.

2. Be not high minded, presume not of thine own wit, parts, false rules, false ex­amples.

3. Fear God: Love thine own Soul.

2. Because Job thought or said so, therefore he did so; he sent and sanctified his Sons. The reason; the good man knew well the foul nature of sin, and God's ex­treme hatred of it: That the least sin unrepented of offends God, leaves a blot upon the Soul, disposeth it to the committing of greater sins, makes it liable to eternal death, excludes it from the City of God, into which no unclean thing shall enter, Rev. 22. How much more a great sin, and one of the greatest? such is blasphemy, and that the more aggravable from the blessings of God, which a man partakes of at a feast in a greater measure; and from his own profession, that he received those blessings from the hand of the blessed God.

Another reason. His love of God, whom he studied alwayes to please, and to ap­pease him, being provoked against himself, or part of himself, his children: His love also toward his Sons constrained him, of whose bliss and happiness he would be assured, and therefore would not leave them under the danger of sin, though an un­known sin.

For these reasons Job sanctifieth his Sons.

But was Job a Priest then that he offered Sacrifice?

Art not thou a Priest? [...], he hath made us Kings and Priests to God. He that offers is a Priest, and must have somewhat to offer.

Obser. 1. Behold in Job the pattern of a Religious Parent.

Whoever thou art, Father of a Family, or mayest be hereafter, abi tu, & fac simi­liter; consider his true love unto every one, that he suffered not sin upon him; his [Page 225] care and tenderness over his Children, his bringing them up in the nurture and ad­monition of the Lord, Eph. 6.4. Mephibosheth had a fall out of his Nurses arms, when he was but a Child, and was lame all his life after: If we let our nurslings fall out of our arms, there's the like, yea a far greater danger. Ye read how the unclean Spirit dealt with the young man, Mark 9.19. the reason ye have, v. 21. [...], He was so from a child; a secret reflexion on his Parents.

Obser. 2. A Parents suspicion of sin and blasphemy in his Children ought not to break out into wrath and hatred, but into a desire of amendment. A Physician is not angry with his Patient, nor hates him, but studies to ease him, and bring him to health again.

Obser. 3. If Job were so careful to expiate uncertain sins, how much rather ought every pious Parent to endeavour the expiation, i. e. the mortifying and abolishing known and manifest sins, to sanctifie his Children, and endeavour to bring them to re­pentance?

Obser. 4. Behold a certain character of one truly fearing God; such an one as Job was, he offers certain sacrifices for uncertain sins.

Repreh. 1. Those who for certain [...]s return an uncertain repentance and morti­fication; Let us eat and drink, and to morrow we will die. Alas! what is so uncer­tain as the morrow? this night before to morrow they may take away thy life, and where then is thy repentance and mortification? The door of Grace and Mercy stands now open, but when the Master of the house shall rise up, and shut the door, where then is thy repentance and mortification? Custome of sin will draw on a Cal­lus, an hardness and brawniness upon thy heart, which yet may have some tender­ness in it; 'twill cauterize thy conscience, which yet hath some feeling in it: the soyle of sin may be washed out, but if neglected, 'twill incorporate and turn to na­ture, and then the Blackamore will not be able to change his skin, nor the Leopard his spots: What then will become of thy repentance and mortification? A reprobate mind, Atheism, &c. will seise upon thee, and then what will become of thy repen­tance and mortification?

Repr. 2. What then shall we say of those who defend their former certain and ma­nifest sins, and justifie them by adding more and greater? As it is said of Herod, that he added to all his sins, that he put John into prison; and doest not thou the same, put the Grace of God in thy prison, hold his truths in unrighteousness? yea reproach, vilifie, curse and injure those who earnestly endeavour to bring thee to repentance and amendment of life, that thou mayest be saved?

Terrible is that, touching Elie's Sons, 1 Sam. 2.25. and that of the Prophet to Ama­ziah, 2 Chron. 25.15, 16.

There is a rule for both, Prov. 29.1. He that being often reproved, hardneth his neck, shall suddenly be destroyed, and that without remedy: of them, that of St. Peter is ve­rified; whose judgement now of a long time lingreth not, and their damnation slum­bereth not, 2 Pet. 2.3.

Consolation. I have been a Blasphemer.

All sins and blasphemies shall be forgiven unto thee.

And Peter himself cursed, and Paul also blasphemed, 1 Tim. 1.13, 16. yet repented and believed; and so mayest thou.

NOTES AND OBSERVATIONS UPON MATTHEW XI. 28, 29, 30.

[...].

[...].

[...]

Come unto me all ye that labour, and are heavy laden, and I will give you rest.

Take my yoke upon you, and learn of me, for I am meek, and lowly in heart: and ye shall find rest unto your souls.

For my yoke is easie, and my burden is light.

THe true Jephtah sets us a work whoever are his followers to offer up Sacrifice, and mortifie whatever sin proceeds from within us, and defiles us; and the end of the Sacrament, and our vow therein renewed, puts us upon the same duty: A business full of labour, and so burdensome, that the Prophet complains, Psal. 38.4. Mine iniquities are gone over my head, as an heavy burden, they are too heavy for me. And therefore our Lord in this Text propounds unto such labouring and burdened ones a seasonable instruction; Come unto me all ye that labour and are heavy burdened: to let them know that their coming shall not be in vain, he promiseth unto them the Rest; I will give you Rest. But lest men should think a bare coming enough, whereby they might get that Rest, he prescribes a means how that Rest may be obtained; Take my yoke upon you: yield your selves to my Discipline and Teaching, learn of me, learn especially these Graces which ye see eminent in me; I am meek and lowly in heart; learn meekness and humility: And lest that yoke should seem rather an exchange of one burden for another, by a Prolepsis, he tells us, My yoke is easie and my burden is light.

According to this resolution of the words, ye have in them these Divine Truths:

  • 1. The Lord Jesus invites unto himself, all that labour and are heavy laden.
  • 2. Unto those he promiseth Rest.
  • 3. He requires that they take his yoke upon them.
  • 4. That they learn of him that he is meek and lowly.
  • 5. He promiseth, that if they bear his yoke, learn his meekness and lowliness, they shall find rest for their Souls.
  • 6. He assures them, that his yoke is easie, and his burden is light.

1. The Lord Jesus invites unto himself all who labour and are heavy laden. For the understanding of this, we must enquire;

  • [Page 227]1. Who is the person inviting?
  • 2. To whom he makes invitation; and who the persons invited are?
  • 3. And what it is to come unto him?

1. The person inviting, and to whom invitation is made, is one and the same? The Lord Jesus [...], God-man, the Wisdom, Righteousness and power of God, the Way, the Truth, and the Life, the Patience, the Mercy, the Love, the Goodness of God: This is he who invites, and to whom he makes invitation.

2. The persons invited are here described labourers, and burdened ones, all such: where by labourers [...], are understood, those who are yet under the Law, la­bouring under the burden of their sins.

The word [...], to labour, answers to many words in the Hebrew [...], it's some­times used for that which is Natural, as Eccles. 6.7. All the labour of a man is for his mouth: sometimes that which is Spiritual, and that either good, as Esay 53.11. the travels of his soul; or evil, and so the word signifieth iniquity, Eccles, 10.15. The labour of the foolish wearieth every one of them. The labour of iniquity, and thus [...], to labour, answers to other words in the Hebrew, which signifie extremity of labour and pains both of the body and mind; for [...], signifieth to grieve a man, yea to be sick with taking overmuch labour, as Esay 33.24. to be faint and weary with over-toyling, Deut. 25.18. it answers to [...], to be smitten or beaten, to be wea­ried, so that one is taken off his legs; so that he stumbles, it answers to [...], to be in straits, and not to know what to do, or which way to turn one self: [...], Jer. 17.16. And all this labour in vain; so that he is ashamed who hath thus toyled, and spent his strength [...], Esay 30.5. For what profit hath he that hath laboured for the wind? Eccles. 5.16. and such as these may be very well called [...], bur­dened ones; [...], which we render heavy laden, viz. with the weight and burden of their sins, as the Apostle explains it, Heb. 12.1. Every weight, and the sin that easily besets us: the one of these explains the other, yet we may distinguish them thus: There are two kinds of evils, the one we call [...], which is a trouble­some evil; as a fly doth no great hurt, but is only troublesome, the other is [...], a corrupting, and a destructive evil, as a deadly disease: With the former of these we may understand men to be said to labour, as by the force and violence of temptations, from which none are excepted: By the latter, which is the sin it self, we understand men to be burdened, as the Prophet complains in the person of such, Psal. 38.4. Mine iniquities are come over my head, they are an heavy burden, too heavy for me to bear; and v. 6. returning to the same Metaphor, I am troubled, or as it is in the Margin, I am wryed, I am bound down greatly, I go mourning all the day long.

These labourers, these burdened ones ones our Lord invites to come, i. e. to believe in him, Joh. 6.35. and v. 40, with 44. He that cometh to me shall never hunger; (what meaneth he by coming? that he explains in the latter part of the verse) and he that believes on me, shall never thirst; and 7.37, 38, 39. This coming is twofold, as also believing is twofold, Joh. 14.1. for Heb. 11.6. He that comes unto God must believe that he is: The coming to the Son is believing in him, Rom. 6.8. if we dye with him we believe that we shall also live with him.

The reason why the Lord invites all who labour, and are heavy laden unto him­self; we may first discover within the bounds of the Text, all labour is undertaken for some thing better than it self; and therefore our Lord having said, v. 27. All things are delivered to me of my Father, and no man knoweth the Son but the Father. Our Lord directs in these words unto the treasury and fountain of all good, where the largest appetite may be satisfied, and find rest, even to himself, unto whom all things are delivered of the Father; for so it pleased the Father, that in him should all fulness dwell.

2. Another reason may be conceived from the misery of these labouring and over-burdened ones; the change of their condition brings most Glory to God: They are restored, as the Living from the Dead: And therefore such living ones most of all praise God, Esay 38.18, 19. The grave cannot praise thee; the Living, the living, he shall praise thee. This is Baruchs reason in his prayer, Baruc. 2.17, 18. Open thine [Page 228] eyes, and behold, for the dead that are in their graves—But the Soul that is greatly vexed, which goeth stooping and feeble and the eyes that fail, and the hungry Soul will give thee praise and righteousness O Lord.

Obser. 1. The Travellers drooping condition; the state of those who are burden­ed in Soul is not to be abhorred, as commonly men look at such in a deplorable and most miserable condition; they are not so: yea the Lord requires that, as a qualifica­tion of such as he will give rest unto. 'Tis true indeed, that the Apostle, Phil. 4.4. Exhorts, To rejoyce in the Lord alwayes; and again, saith he, rejoyce: But it's worthy our heeding alwayes when places of Scripture are named, to regard well to whom they were first properly spoken. The Philippians were already come unto Christ, chap. 1.1. such as in whom God had begun a good work, v. 6. yea such they were who not only believed, but suffered also for Christ's sake, v. 29. such as were alwayes obedient, chap. 2.12. and shined as lights in the world, v. 15. And therefore well might the Apostle exhort such as them to rejoyce, because as generally all joy, so especially the true Spiritual and inward joy proceeds from the presence of that good which we rejoyce in, or at lest from the removing and absence of that which prin­cipally causeth trouble and anxiety: as when we obtain the inward peace of the Conscience, and assurance, that we shall not be seperated from our God, however it goes with us in outward things; But this belongs to the next point: Now these who are weary and heavy laden, are yet either under temptation, or under the burden of their sins, and absent from the object of true joy, if as yet it belongs not unto them.

Obser. 2. Note hence how perverted our Nature is, as abhorring sadness, and de­siring worldly and temporal joy: And therefore the Holy Spirit in Scripture every where reproves us for our misplaced affections, and beats us off of transitory things, and our delight in them: And that we might the better credit it, the wisdome of God hath made choice of the wisest of men, to perswade us, after he himself had made proof of all things; and he reports, That all is vanity, Eccles. 1.2. and that it is better to go into the house of mourning, than into the house of feasting; yea, be­cause Proclives sumus à labore ad libidinem. Though Solomon had not taught us, our own experience might [...] Every Son of Epimetheus, every fool may learn by his dear bought experience how true it is, Extrema gaudii luctus oc­cupat: All worldly joy commonly ends with sadness: So the jollity of the former world ended, and it's made a pattern unto this present world, Mat. 24.37, 38, 39. 2. Job's Children were feasting in their eldest Brothers house, and the house fell on them. 3. Belshazzar was feasting and was slain the same night. The Israelites sate down to eat, to drink, and rose up to play; and the same day were slain twenty three thousand of them.

Obser. 3. The mercifulness of God, who invites the out-casts of the world unto himself, even those who are a burden even to themselves: These the Lord Jesus calls and invites unto himself.

Obser. 4. Hence we learn, what the Nature of Faith in Christ is, it's a progress, a motion, a coming unto him, a proceeding from Faith to Faith; from one degree of Faith unto another: And therefore Heb. 3.12. and 10.38, 39. Drawing back is op­posed to believing, which is the coming and motion of the Soul towards Christ.

Obser. 5. Note hence, He who calls all, excludes none: He calls the weary and heavy laden. All that are so laden with the burden of their sins, and whose sins were so grievous to them.

1. Repreh. Those who refuse our Lord's gracious invitation unto himself: He is come that we might have life, and that we might have it more abundantly, Joh. 10.10. Joshua 18.1, 2. We think it enough for us, that we read this in the word of God, that we know it, yet come not unto the Lord Jesus that we may partake of his life. This was the sin of the Jews, Joh. 5.37, 38, 39.

2. Repreh. Those who presumptuously pretend to come unto the Lord Jesus, and will be his Disciples, when yet they are not weary, nor heavy laden, when yet they have not felt the burden of the Law, or of their sins, discovered and aggravated by the Law, when yet they eagerly follow the world and the lusts of it: Ye cannot serve God and Mammon.

[Page 229]3. Repreh. Those who call us away from the Lord Jesus.

Consolat. Alas! I am disquieted with troublesome thoughts and affections; I am tempted to envy, to pride, &c. and fleshly lusts war against my Soul, 1 Pet. 2.11. It cannot otherwise be expected, but that if any Soul renounce Satan and his lusts, he must be tempted. He who invites thee, was tempted in all things like unto us, yet without sin, Heb. 4.15. To be tempted is no sin; Temptation is [...], a troublesome evil. As a Fly is troublesome, but it's not deadly, unless thou yield un­to it: Resist the Devil and he will fly from you. Beelzebub is the God of such flyes. Greater is he that is in you, than he that is in the world. But alas, I have yielded and been overcome of the Evil one: Mine iniquity is an heavy burden, too heavy for me to bear. Thou art one of them to whom the Lord directs his invitation, whom else doth he invite, but the weary and over-burdened ones? It is a good argument un­to thy Soul, that sin is a burden to thee, for were it not a burden, the Rest would not belong unto thee. There are many who are guilty of many and greater sins than thou art, yet bear them lightly, they are no burden at all unto them: These are not invited, but the weary and heavy laden. He who is under water, although he had the whole Sea upon him, yet he should not be burdened with it; Gravia non gravitant in propriis locis: but a small vessel of water is heavy to him who is out of the water: And that is thy case poor Soul, thy burden is out of its place, and there­fore it's a burden to thee. [...]. But alas! my heart condemns me, 1 Joh. 3.19. If our heart condemn us, God is greater than our heart, and will justifie us when we con­demn our selves. Such a one was John (the Grace of God) such miserable men came to David into the Cave of Adullam.

Exhort. Come unto the Lord Jesus.

Sign. If we come unto the Lord Jesus, we must be in some measure like unto him. [...], 1 Pet. 2.4 with 5. To come unto him, is to believe in him, and obey him, 1 Pet. 2.7. If we come unto him, it must be peaceably, and to help against his enemies, 1 Chron. 12.17. Before we come unto the Lord Jesus, we must come unto the Father: No man knoweth the Son but the Father, Mat. 11.27. We must first be under the Law of the Father, which Law is our School-master until Christ: No man can come unto me, unless the Father, who hath sent me draw him, Joh. 6. Unto such our Lord promiseth Rest. A Yoke literally signifieth that instru­ment whereby beasts are joyned together in their labour: The word here is [...], q. d. [...], because it is [...], the joyning of two together to work: Whence by a Metaphor, the Yoke is used to signifie Service, whether it be the Yoke or Ser­vice; 1. of sin, Lam. 1.14. 2. the Law, Act. 15.3. or Christ, his Doctrine, as in the Text. This Doctrine of Christ is compared to a Yoke, in regard of the effects of it, which are divers; for the Yoke presseth down the head-strong and stiff-necked beast: And the Yoke of Christ makes humble, bows down the stiff neck. For Esay 2. in the last times: He sheweth men what is good; to do justly, to love mercy, to humble thy self, to walk with thy God, Mich. 6. And is this the way to give us rest, to lay a new yoke upon us? 2. The yoke joyns more together, and makes compli­ance and conformity one with other, in which respect the Apostle calls some notable preacher [...], Gemini, or true yoke-fellow, Phil. 4.3. as chap. 2.25. he called Epaphroditus [...], his fellow Soldier, one of the same Band with himself in Spiritual warfare; as others in the same verse, [...], his fellow workmen; for the yoke joyns the beasts together in the same work, as in bearing and drawing. And what is their burden? What else but God and Christ himself? 1 Cor. 6. Portate Deum in corpore vestro, they are his Charriots which carry him, Cant. 6.12. It is the speech of Christ; My soul made me like the Charriots of Amminadab; the Margin better, My soul set me on the Charriots of my willing people; who are willing, yea willingness in the abstract in the day of his power, Psal. 110. peaceable, one with another under the same yoke; and therefore the Lord calls the Church Shulamite or Shulamitess, i. e. [...], as the Greek interpreters turn it, peaceable and making peace: All en­gaged in one common design against their common enemy the Devil: and therefore when they are come to Christ, they are joyned unto an innumerable company of An­gels, Heb. 12.22. Machanaim.

[Page 230]3. The yoke joyns those together in the same work, who are otherwise different one from other, as the high and the low, the rich and poor, Jam. 1.9, 10. Let the Brother of low degree rejoyce in that he is, exalted, but the rich, that he is made low.

Obser. 1. Christ Jesus hath his yoke.

Obser. 2. The Doctrine of the Gospel, is not a Doctrine of Libertinism.

Obser. 3. The Gospel is a Doctrine that must be taken up, [...], Take up my yoke.

Obser. 4. The Gospel must be born upon us, [...], Syriac [...], super vos, V. L. it's a Doctrine that makes us conformable unto it, Rom. 6.17.

Exhort. Let us take the Lord's yoke upon us. This cannot be done unless the yoke of sin be removed, of which Lam. 1.14. See Notes on Zach. 7.5, 6.

Obser. 5. The Lord requires, that they who bear his yoke learn of him; that may be understood, either that they be his Disciples, and submit themselves to his Dis­cipline and teaching; and so the word [...], to learn is absolutely taken, Joh. 6.45. 1 Cor. 14.31. 1 Tim. 2.11. and for their encouragement he tells them, that he is meek and lowly of heart: or else the word may be used with reference unto a certain special lesson, that they are to learn of him, as meekness and humility; both senses are good. 1. The Lord Jesus requires that we yield, and give over our selves to his Teaching, to become his Disciples to learn of him; and so the word [...], is absolutely taken as above. This teaching of Christ, is either immedi­ately or mediately: for the Lord hath appointed and given Ministers unto his Church, Eph. 4. It is true indeed, that God hath given such Teachers; but 1 Pet. 4.11. So that he speaks not, but Christ in him and by him. 2. This manner of teaching is not perpetual, but until a certain time: See Notes on Psal. 90.12. How doth the Lord give Rest unto the labouring and burdened Souls?

Answ. By revealing unto such the Righteousnes of Faith: See Notes on Psal. 94.12. Rest! what is it? Answ. [...], a cessation from what before disquieted, which is properly the burden of sin and unrighteousness: now as the unrest proceeds from the unrighteousness, so the Rest from the Righteousness, which is indeed Christ himself, Heb. 3.14.

Reason. The Lord Jesus is foreshewn by the Father to be he who shall finish Trans­gression, Dan. 9.24. He is the Righteousness it self, 1 Cor. 1. whose proper effect is Peace, Esay 32.17. Rom: 5.1. See Notes on Psal. 94.12.

Obser. 1. The Ungodly and Unbelievers who come not, who believe not in the Lord Jesus, nor obey him, they have no Rest: See as before.

Obser. 2. The miserable condition of all ungodly men.

Obser. 3. The blessed state of all Believers and Obedient Ones, who come, i. e. Believe and Obey the Lord Jesus, they have Rest, even then when all the world wants it: See as above.

Obser. 4. Note the goodness of God in this, that he gives the man no Rest while he is in his sins: See ut supra.

Obser. 5. Observe in our Lord Jesus the accomplishment of all his Types, which promise that Rest, which he alone fulfils: Such was the Sabbath said to be in the end of God's works, wherein God Rested, Gen. 2.3. Joshuah saith, that God had given it them, Josh. 22.4. and David, Psal. 95. and Solomon, 1 King. 8.59. which really and truly was not accomplished, otherwise than in Christ, in whom God wrought all his works, and ended them all: Who is the true Jesus, or Joshua; the true Da­vid; the true Solomon: And this is the subject of the Apostles dispute, Heb. 3 and 4.

Repreh. 1. Who are weary of their rest? See as above. 2. Who set up their Rest before the Lord gives them Rest. 3. Who harden their hearts, and believe not the true Rest. 4. Who set up their Rest in sin.

The means whereby this Rest may be obtained, our Lord directs unto, in the next point. Take my yoke upon you, for my burden is light, &c.

Obser. 1. Note hence who is the great [...], Master, Rabbi or Teacher, who but the Lord Jesus, Mat. 23.8. See Notes on Psal. 94.4.

Obser. 2. A Christian man is not [...], but [...], or [...]: See as above.

Obser. 2. All the people of God are generally Learners and Disciples, and it is truly said of them all, Joh. 6.45. That they are all taught of God; howbeit they are not all of one form, nor are they all taught at once, one and the same lesson. 1. There are Disciples of the Father, who learn of the Father. 2. There are Disciples of the Son, who are taught by the Son. 3. There are also Disciples of the Spirit, who are taught by the Spirit. And one of these prepares his Disciples, and fits them for the other; the first for the second, and the second for the third. And these are the three Dispensations, the three Forms, the three Classes in God's School: I read of no other Classes in the Scripture. Worldly Policy may invent other Classes, not to be found in Christ's School. The Father is the Spiritual Teacher, Mat. 23.9. The Father trains up his Children under the correction and instruction of the Law; and under that yoke and heavy burden they travel, labour and are heavy laden, of whom ye heard in the first point of this Text: Concerning these the Father saith, Esay 8.16. Bind up the Testimony, Seal the Law among my Disciples. The Father commends these his Disciples unto the Son, according to what our Lord saith, Every one who hath heard and learned of the Father cometh unto me, Joh. 6. John a Teacher from the Fa­ther commends his Disciples to the Son, who acknowledgeth him, Joh. 1.38. and calls him Rabbi. The Son of God having received the Spiritual Children of the Fa­ther, Joh. 17. He becomes their Spiritual Father and Teacher, Esay 9. Mat. 23.8. One is your Master, even Christ. 1. The summ of his Doctrine is, Eph. 4.20, 24. 2. The Lord Jesus correcteth and instructeth his Disciples. Thus what many understand of Christs passive stripes, they are understood also of his active stripes, Esay 53. Those whom the Father and the Son hath taught, the Son commits unto the Spirit, and sends the Spirit to them, Joh. 14.16. and 15, 26. He corrects and instructs also, Joh. 16.8.—13. This is that [...], by which the Chald. understand not only an Advocate, but also an Interpreter, Job 33.23. if there be [...], Innocency, Purity, Righteousness in him; there is prepared for him [...], an Interpreter, an Inter­cessor.

Repreh. The many Masters, Jam. 3.1. who cry, Every one come to me; Learn of me, according to the Apostles Prophesie, exactly fulfilled, Act. 20.30. Of your own selves shall men arise, speaking perverse things to draw Disciples after them: For almost eve­ry one is a Teacher; which plainly shews, that as yet those glorious dayes or times which themselves vaunt of, are not come, when all the people should be taught of God, Joh. 6. When they shall not one teach another; for now every one almost will teach another: Why? 1. Because he hath had Holy Hands laid upon him: Or, 2. He is Gifted: Or, 3. He hath a Congregation.

Obj. But hath he received that gift by the laying on of the hands of the Presbytery? 1 Tim. 4.14.

Answ. That may well be questioned, since nihil dat, quod non habet; Nothing can give that to another, which it hath not it self.

2. The like we may say of gathering Churches, unless it be to the Lord Jesus, un­to whom the gathering together of the people ought to be, Gen. 49.10. Such I am sure was the practise of the Holy Apostles. He who gathereth not unto Christ the only Master and Teacher, he scattereth, Mat. 12.30.

3. The like may be said of many gifted men, as they call themselves, or are call­ed by others, for where the gift of the Holy Spirit is not, men vainly boast of other gifts. It is true, God may speak by whom he will; He opened the mouth of the Ass, and taught the false Prophet. A man may have a strong memory to retain other mens Sermons, and a competent measure of boldness to offer it, yet I dare not say that he hath the Holy Ghost, Gal. 5.22. Beloved, whoever Teacheth before he himself be Taught of God, who ever will rise up to draw Disciples after him, before the Day­star be risen in his heart; he may teach others, but God teacheth not by him; whence proceed the many damnable Heresies among us, according to St. Peter's Prophesie, which will appear, if ye please to consider the Apostles speech, 2 Pet. 1. compared with 2. 1. See Notes on 2 Pet. 2.1.

2. The words will bear also another meaning, Learn of me, and by mine Example, [Page 232] Meekness and Humility; Learn this lesson of me; Learn hence to discern the true Doctrine of Christ, and manner of teaching, from all other which yet may pretend unto it, it differs from them all indeed in all things; I shall content my self to point at some few.

1. The Doctrine of the Lord Jesus is the Doctrine of Truth, according to Godliness, as it is described, Tit. 1.1. The summ of this Truth in Jesus is the putting off the Old Man, and putting on the New, Eph. 4.20, 21, 22, 23. This Truth is neither taught, as it ought to be, nor believed in the world; for who almost believes it possible to put off the Old Man? Now if it be impossible to put off the Old man (which is first to be done) how shall it be possible to put on the New. Christ's Doctrine is the Do­ctrine of Life and Godliness.

2. He Taught and Preached the Kingdom of God, and the things that belong to the Kingdom of God, which he tells us is within us, Luk. 17.21. and consists in Righ­teousness, Peace and Joy in the Holy Ghost. This Kingdom is looked for without us, and the coming of it with outward Observation.

3. Christ the wisdom of God, teacheth Temperance and Prudence, Justice and Fortitude, Wisd. 8. and 7. which are the four Cardinal Virtues known in the world, unto which all the Virtues may be reduced; but these belong to the Heathen, or to meer Moral men, or they are impossible, or Christ hath performed them for us.

4. The Doctrine of Christ points to inward things, Meekness, Patience, Humility, Self-denial; the Doctrine of worldly Teachers is concerning worldly things, and involved in the Principles of the world. The feet of this last Monarchy consists of Iron mixt with Clay; the earthly mind's mixt with the powers of the outward world.

Note here the only way unto the true Rest: What else, but the Doctrine of Christ? putting off the Old Man and putting on the New? What else, but Justice and Judge­ment? Jer. 6.16. Gen. 18.19.

Sign. We cannot learn both of the world and of Christ. Though David was An­ointed King by Samuel, yet he was not owned by the People: They generally followed Saul, although he was now rejected of God, nor thought they the other King needful; for why? he used a reason; Can the Son of Jesse give you fields? there's the business; he that can give them fields they follow, but leave him from whom they see nothing of that Nature. Mean time who followed David? who but a few poor men, men in straits, who knew themselves deep in debt. Saul's Kingdom is the Kingdom of the world; Christ is the true David chosen of God, King; yet the greatest part follow Saul: They only follow Christ who are in debt, and labour; they know the world cannot help them, nor is Saul chosen of God; wherefore de­spising of themselves, and of all worldly helps they adhere to Christ; and Christ be­comes their Captain, the Captain of their Salvation, who invites them to come unto him.

Exhort. Let us come unto the Lord Jesus, take his yoke upon us, learn of him. Let us not not dare to be of their number, who have been call'd, yet have refused. If any man will do the Fathers Will, he shall know the same.

NOTES AND OBSERVATIONS UPON MATTHEW XII. 31, 32.

[...].

[...].

Wherefore I say unto you, All manner of sin and blasphemy shall be forgiven unto men: but the blasphemy against the holy Ghost shall not be forgiven unto men.

And whosoever speaketh a word against the Son of man, it shall be forgiven him: but whosoever speaketh against the holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come. Confer Mat. 3.28, 29. Luk. 12.10.

IN omnibus Scripturis Sanctis, nulla major questio, nulla difficilior invenitur: There is not a greater, or more intricate question in all the holy Scriptures, then touching the meaning of these words, said one of the Ancient Fathers of greatest Name, when he had extremely perplexed himself in the Exposition of it: But since all Scripture was written for our learning, and the Lord Jesus who delivered the Truth in the Text, hath made promise of his Spirit, which shall lead us into all Truth; In the Name of him who spake it, and through the guidance of his Spirit which he will give to all that obey him, Act. 5.32. Let us assay to find out the meaning of it.

The words [...], send us back to somewhat before, whereupon his speech de­pends; and therefore the words are considerable in themselves, or with reference unto the former. 1. In themselves they contain the Kings, Christ's general pardon proclaimed unto all men, but with an exception of some from partaking of it.

1. All sin and blasphemy shall be forgiven unto men.

2. The blasphemy of the Spirit shall not be forgiven unto men.

3. Though all sin shall be forgiven, yet the blasphemy of the Spirit shall not.

4. Whosoever speaketh a word against the Son of man, it shall be forgiven him.

5. Whosoever speaks a word against the Holy Ghost, it shall not be forgiven him.

6. Though whosoever speaketh against the Son shall be forgiven, yet whosoever speaketh against the holy Ghost, it shall not be forgiven him.

[Page 234]7. Neither in this world, nor in the world to come.

8. Jesus said unto them, All sin; which may be referred unto every Axiom.

2. With reference unto the former words, v. 24. The Pharisees said, he casteth out Devils through Beelzebub, the Prince of Devils, &c. [...]. This is expresly Noted by St. Mark 3.30. [...].

1. Quaere. What 1. Sin is? 2. Judging Blasphemy: 3. To forgive Sin and Blas­phemy: One thing which made this Text difficult, was the not heeding of the Three Dispensations, which are very evident in these two verses; as also the sins commit­ted respectively against every person. The Sin here specially understood, is that which is committed properly against God the Father; which that we may the better know, we must consider, That Man by his Fall is become far estranged from his God, and at a far distance from him, Esay 31.6. Children that are deeply revolted, Hos. 9.9. compared with v. 3. for so God is a Spirit, and Spiritually minded, and opposite un­to man, who is flesh and blood, and fleshly and ungodly minded: And man on his part would never return, and be reconciled unto his God, did not the Lord extend Mercy, Love and Goodness unto the fallen man? were he not in Christ reconciling the world unto himself? Did he not allure and draw him to himself? Joh. 6.44. When therefore God the Father by his Law raised up in the Man, and testifying against the Sin, reproves, corrects and chastens him, informs and instructs him to amendment of life; and man mean time neglects, resists or opposeth this attraction and drawing of the Father, and knoweth not that this goodness of God leads him to repentance, Rom. 2. Thus men sin against the Father; this sin against the Father, and blasphemy is for­given unto men: the word is [...], shall be remitted, pardoned and forgiven: it signifieth also a remitting, or diverting and removing the sin, as Act. 13.39. So of­ten [...], which we turn remission of sin, is to be understood, a removal of it, Luk. 1.77. Eph. 1.7.

2. What is Blasphemy? [...], which we render Blasphemy; some deduce it from [...] and [...] but [...] signifieth an Evil Fish, and an Evil Man; as where the Kingdom of God is compared to a Net full of fish, which being drawn to shore, he gathered the good into vessels, but cast the bad away, Mat. 13.48. such an Evil Fish, such an Evil Man is the Blasphemer.

But the word rather is from [...], as Eustathius derives [...], he who smites another with evil reports: So it is [...] for [...]. Or to Blaspheme, is [...], to hurt ones fame, credit or reputa­tion; so though according to Analogie it should be [...], or [...], yet for more easiness of pronuntiation we say [...].

It signifieth reproaching or evil speaking of

  • Persons,
  • Things,

God or Man.

For so Blasphemy is spoken of both, whether the man be in eminency as a Prince, so 1 King. 21.10, 13. or inferiour, Rom. 3.8. [...], as we are slander­ously reported, or blasphemously, being defamed [...], we intreat, 1 Cor. 4.13. and 10.30. Why am I evil spoken of? yea, it's generally extended, Tit. 3.2. [...], to speak evil of no man.

2. It's used also of things, Acts 13.45. Rom. 14.16. Let not that which is good in you be evil spoken of, 1 Tim. 6.1. lest the Doctrine be evil spoken of, 1 Tim. 6.1. Tit. 2.5. 2 Pet. 2.2.

[...], is more properly speaking against one, as appears by comparing v. 31. with v. 32. It's used more specially of God and Christ and his Spirit; and so being strictly taken, it signifieth, either 1. detracting some thing from God: Thus Rhab­shakeh is said to have blasphemed, when he detracted from Gods power; or 2. Esay 38.20. assuming something proper to God unto a mans self, Mat. 9.2, 3. or ascribe­ing it to the Devil, as Mat. 9.34. and 12.24. There are many kinds and degrees of it reckoned up, despair, presumption, obstinacy, final impenitency, envy at the Graces of God's Spirit in our Brother; impugning and resisting the known Truth of God: the last and greatest is here understood.

That all sins committed against the Father, have been, and may be forgiven unto [Page 235] men, it's evident from many Scriptures; I shall content my self with some few, 1 Cor. 6.10, 11. when the Apostle hath reckoned up a black Catalogue of sinners, he tells the Corinthians, such were some of you, but ye are washed, Gal. 5.24. having recited many sins, which exclude men out of the Kingdom of God, he tells us that they that are Christs have crucified the flesh with its affections and lusts; so are justified and saved from all those sins. The like we may say of Blasphemy, that it also hath been and may be pardoned, for Eph. 4.31. Let all bitterness, wrath, anger and clamour, and evil speaking, and blasphemy be put away, forgiving one another, even as God for Christ's sake hath forgiven you, Col. 3.10. And the Apostle relates, that he himself was a blasphe­mer, but he obtained mercy, 1 Tim. 1.13. By all which it's evident, that this forgive­ness of all sins and blasphemies, is not because the sins themselves deserve not the greatest punishment, for 1 Cor. 6.19. Gal. 5.21. but because God is merciful unto the ignorant and unbelievers, but they are such as return, repent and believe, 1 Tim. 2.12,—16. Upon these terms Nebuchadnezzar an Idolater and Blasphemer obtained Mercy, Dan. 3. yea, he blesseth the most high God, and decrees the greatest punish­ment against those who should blaspheme him, v. 28, 29. And Simon Magus having blasphemed, must pray, that the thought of his heart might be forgiven him, Acts 8.22, 23, 24.

Reason 1. The mercy, goodness and forbearance of God, Rom. 2.4. 1 Tim. 1.

2. Because sins and blasphemies against the Father, drawing by the cords of his love, may proceed from ignorance, Numb. 15.25. because I did it ignorantly.

3. It may also proceed from weakness, Rom. 8.3. and thus 1 Joh. 2.12, 13. All sin and blasphemy shall be forgiven unto men; our Lord saith not shall be forgiven unto some men, but unto men, that is all men, who repent, and believe, and obey the Go­spel: The word is taken indifferently, as appears by places of like sence, 1 Tim. 2.4. Tit. 2.11. 2 Pet. 3.9.

Obser. 1. The great Grace and Mercy of God the Father unto mankind, Tit. 3.4.

Obser. 2. If God be so Gracious, that through his Grace all sin and blasphemy is forgiven unto men, 1 Joh. 4.11. how ungrateful is man who forgives no sin or offence to man; no evil speaking against himself? a cross word, a little disrespect, a small de­triment or loss cools all love.

Obser. 3. Blasphemy against the Spirit is not forgiven in this world, nor in the world to come. The blasphemy against the holy Ghost shall not be forgiven unto men: The words are [...], the blasphemy of the Spirit, which may be under­stood two wayes, first as this blasphemy proceeds from the mans spirit, as the spirit of the man is the cause of the blasphemy; and so this blasphemy of the spirit pro­ceeds not from ignorance, as that of Paul, nor from passion, as men of a pettish dis­position in their hasty anger sometime blaspheme, but out of their Spirit, out of the inclination, incitement and drift of the highest part of the Soul, which is called the Spirit: So that the blasphemy of the spirit imports besides the blasphemy, the cause of it, the promptness and readiness of the mans spirit to blaspheme: And the words may well bear this sence, for as for blasphemy against the holy Spirit, the grievousness of that sin is set down expresly, vers. 32. As for these words they are not so in the Greek or Latin, as we read them in our English; for whereas we read holy spirit, ye perceive it's a Supplement in your last Translation: And Beza confesseth, that he added it to the Text. And whereas we read blasphemy against the holy Spirit, there is no, against, in the Greek or Latin, but only blasphemia spiritus, [...]. And this first interpretation of the words, not only Cajetane gives, but also Diodati in his Notes to the Italian Bible. 2. Howbeit, because I find the other reading in the Syriack and Arabick, in high and low Dutch, as also in the Spanish and French Bibles: I shall not so adhere unto the former, as to reject the other, which we have in our Translation; Blasphemy against the holy Spirit shall not be forgiven; and in this sense the spirit is taken for the third person in the Deity. Thus blasphemy against the truth of God clearly known, whereof the conscience is convinced, is blasphemy against the spirit of God: And such seems to be the blasphemy of the Scribes and Pharisees here understood.

[Page 236]3. Though all sin and blasphemy be forgiven to men, yet this speech seems to some to be an Hebraism, like that Mat. 5.18. with Luk. 16.17. [...], Esay 54.10. The mountains shall remove: This howsoever true, yet for the reasons before given, I conceive the words positively to be understood.

Obser. 1. Peccata non sunt paria; All sins are not alike.

Obser. 2. Though our God be most merciful, yet his punitive justice or severity sets bounds unto his mercy.

3. Obser. Behold the goodness and severity of God; how good is he unto all men? The Lord, the Lord, merciful and gracious: Behold his Goodness! but withal behold his Severity; He will not acquit the guilty: Behold his Goodness! All manner of sin and blasphemy shall be forgiven unto men: But behold also his Severity! Blasphemy against the spirit shall not be forgiven unto men: Thus the wisdom of God by his Good­ness keeps men from despair, and by his Severity keeps them from presumption: And therefore neither the upper, nor the nether milstone must be given to pawn, Deut. 24.6.

Repreh. Mens rash judgement concerning things which they know not: There are many secrets in Nature which are not known ordinarily unto men, but are got­ten by great study and industry; O how much more hidden are the secrets of God, which he makes known unto those that fear him, Psal. 25. yet how rashly, how unad­visedly do men judge of both? What else do they who impute the Sanatio magne­netica, by unguentum hopliatricum the cure by the weapon-salve, to the Devil himself? Have they forgotten what the Psalmist speaks, Psal. 72.18. that God alone doth won­drous things? if these be his wondrous works in Nature, dare they honour the Devil with them? The like we may say of the influences of the Planets and Constellations which have a truth in Nature, whatever the Professors of that Science are. This is near the sin of the Pharisees here, who ascribed Christ's Miracles wrought by Divine Power unto the Devil. What less do they who speak evil of many precious Truths of God which they know not, and call them errours, and ascribe them to the spirit of errour, which are truly proper unto the spirit of God: God grant such men par­don, for they speak what they do ignorantly in unbelief.

Repreh. Merciless and ignorant men, who because they have received thoughts of Christ according to the flesh, what ever they hear contrary to their partial and nar­row conceivings, they call blasphemy: Why? because a company of men have agreed together in the meaning of some Scriptures, which out of their private spirit and interpretation, they have imposed upon them, and what is so contrary to these must be blasphemy; let them take heed rather lest they themselves blaspheme.

Exhort. Let the patience and long-suffering of our God win upon us; O let it lead us unto repentance; O let us remember the many ignorances of God and his Truth, his Wayes or Works; our many frailties while yet under the Discipline of the Father, Esay 45.4, 5. I have sirnamed thee; and girded thee, 2 Esdr. 1.22, 23. Hos. 11.1, 4. Act. 13.18. Margin [...].

4. Whosoever speaks a word against the Son of man it shall be forgiven him.

1. Who is this Son of man?

2. What is it to speak a word against the Son of man?

1. The Son of man is no other than the Lord Jesus according to his humanity, who therefore calls himself by that Name, not only thereby to signifie that he took part of flesh and blood, Heb. 2. but also more specially to imply that he is that Son of man spoken of in Dan. 7.13. He is figured also by Ezechiel, whose Name signifieth the Power of God, as Christ is called, 1 Cor. 1.24. This Prophet therefore is almost in every Chapter of his Prophesie called the Son of Man.

To speak a word against the Son of Man, is all one with blaspheming of him; and therefore what vers. 31. is blasphemy, that vers. 32. is a word spoken against the Son of Man: Such were those opprobrious speeches, Mat. 11.19. Luk. 7.34. and other the like contradictions of sinners against him, Heb. 12. Such Blasphemies as these a­gainst the Son of Man, He himself promiseth forgiveness of them; yea, he prayeth the Father to forgive them, Luk. 23.34.

Reason. Where we have the reason of his forgiveness; their ignorance of him, [Page 237] 1 Cor. 2.8. 1 Tim. 1.13. He appeared [...], Phil. 2.8. Homo homini quid praestat? while in the likeness of Man they saw nothing Divine in him.

Doubt. If all sin, yea and blasphemy against the Son of man be forgven, then what need repentance, faith, obedience?

Remission and forgiveness of sins is promised unto no other, nor upon other terms, than such as repent, believe and obey the Gospel. A great King redeems a multitude of Captives; suppose out of the hand of the Turks, he payeth the prize of their Redeption: howbeit no man partakes of this benefit, but he only who shall leave his slavish condition, and live according to the Princes Laws. Our Lord Je­sus the King of Saints hath paid [...], the ransom for sin, and hath redeemed man­kind,; but who are capable of this Redemption, but such as repent and forsake their sins? Luk. 1.74, 75. 2 Cor. 5.14.15.

Obser. 1. If the Lord Jesus Christ, so forgive every one who speaks against him, how much more ought we to forgive one another? It's the Apostles argument, Col. 3.13.

Obser. 2. Here is then a door of hope opened unto the blaspheming Jewes, who re­proach the Lord Jesus, and the Church of Christ as worshippers of [...]. In the like condition were those whom St. Paul saith, he caused to blaspheme, Acts 26.11. Such were they, who in the first times were moved by fear of imminent and cruel death to deny Christ; whereof Pliny writes to Trajan.

Obser. 3. Note here the true Jubilee, whereof mention is made, Levit. 25. when vers. 9. the Trumpet of Jubilee (or loud of sound, Marg.) must sound throughout the Land.

This is to be on the day of the atonement, Levit. 16. when the Goat is slain, and the High Priest anoints the holy place, vers. 16. when the scape Goat is sent into the wilderness.

Who is that High Priest who enters into the holiest of all, and obtains eternal re­demption for us, but Christ himself? Heb. 9.8-16. And who is he that must anoint the Most Holy but the Messias? Dan. 9.24. And who is that scape Goat but even Christ himself, who was made sin for us; who carries away the sins of men? there­fore that Goat is called by the LXX. [...], a Goat of demission.

Obser. 4. Whosoever speaks against the holy Ghost, it shall not be forgiven him. What it is to speak against the holy Ghost, ye heard before in part: But these words differ much from those before, though according to our last Translation, they seem to be the very same: Those words are blasphemy of the Spirit, or against the Spirit; these are speaking a word against, or blaspheming the holy Spirit. In the former there is no mention of holy; in these there is.

Now howsoever it be true that the Spirit of God is holy, and accordingly it may be called holy in all the operations of it; yet because one and the same Spirit is made known to us under different names, in different dispensations; as under the dispen­sation of the Father, it's a spirit of fear, and a spirit of fear and bondage, Rom. 8. un­der the Gospel and dispensation of the Spirit, it's a Spirit of Holiness, Rom. 1. and called an Holy Spirit. The Lord accordingly speaking of the first dispensation added not Holy, but of the third, he calls it the Holy Spirit.

Whence we learn a two-fold Blasphemy against the Spirit of God, or rather two different degrees of Blasphemy against the holy Ghost: The first is the malicious oppo­sing and contradicting of the Spirit, evidencing it self in the operations of it; though these often are inferiour dispensations, such was the blasphemy of the Spirit here; when they saw and acknowledged inwardly the miraculous works of Christ to be such, as could not be wrought by man, nor by any other than God himself; yet they not only not confess this their knowledge, but obstinately hold it in unrighte­ousness, yea ascribe the great works of Almighty God unto the Devil, yea the worst, and Prince of Devils.

2. There is another degree of sin against the holy Spirit of God, when men have made great proficiency, and have attained unto a very great growth in Christ, Heb. 6. They who so blaspheme and speak evil of the holy Spirit, they shall not be [Page 238] forgiven. Thus when Pharaoh knew it was the finger of God, Exod. 8.19. the Chal­dee, this plague is from God; yet hardened his heart: God afterward so infatuated him, that he never repented him, Heb. 3.9, 10. And such was the sin of these men, they saw and were convinced, that Christ by the finger of God cast out Devils, yet they said, This man casts out Devils by Beelzebub the Prince of Devils.

Reason. Why shall not blasphemy, or speaking against the holy Ghost be forgiven unto men?

The reason of this is from consideration of the clearest Divine Light, manifested in the second Dispensation; this is that condemnation, Joh. 3.2. Also from the greatest power of God put forth by Christ in the Spirit, 2 Tim. 1.7. The clearest Divine Light cannot be unknown: therefore the Philosopher makes demonstration from sense to be of all other the most sure and certain: Therefore St. John, 1 Joh. 1.1. When therefore such an evidence of Divine Light and Power is vouchsafed un­to men, yet men shut their eyes against it, and oppose the Light; then men commit this unpardonable sin.

2. In regard of the Blasphemer, or him who speaks against the holy Spirit, his sin is deeply aggravated; for whereas the sin, by how much the more voluntary it is, and overcomes more impediments, by so much it is the greater sin. The Blasphemy against the holy Spirit must needs be a most heinous sin: 1. Because herein the sin­ner declares himself most wilfull and rebellious against the Light, whereof he is con­vinced: And because that Light is accompanied with proportionable power, the Blasphemer breaks through all hinderances, and sins against the Light.

The tongue was made to glorifie God; Therefore David calls it his Glory. How great a sin therefore is it to abuse so noble an Instrument, as herewithal to blaspheme the most High God who gave it! And therefore these as in state and condition, so in the Dialect they differ little from the damned, Rev. 16.10, 11.

Obj. If the wicked will turn from all his sins that he hath committed, all his trans­gressions that he hath committed, they shall not be mentioned unto him. This is to be understood of his timely return; but such as these never return until it be too late; until the master of the house be risen and shut the door: Then indeed they shall strive, and seek to enter in at the strait gate, and shall not be able, Luk. 13.24. They shall then seek the Lord Jesus, yet die in in their sins; for whither he goeth they cannot come, Joh. 8.21.

Let them well consider this, who impute all sin, and all iniquity unto one and the same spirit, which they say, acts in all men all things, Jam. 3.11. 1 Joh. 1.5.

Obs. 5. Though whosoever speaks a word against the Son of man, it shall be forgiven him; yet whosoever speaks against the holy Spirit, it shall not be forgiven him. Rupertus the Emperour being chosen King of the Romans, in the year 1400, going to visit and repair the Cities, to whom, according to the custom, many banished men re­sorted for his Patronage; the Emperour coming to Spire, great Sute was made to him, that he would restore divers men who were banished thence: Among the rest a Citizen of Spire, when great Sute was made in behalf of him, the Emperour in­quiring the quality of every ones offence, found this man a Blasphemer, and there­fore banished: He restored all the rest, but ratified the sentence of this mans ba­nishment. A pious Prince, and follower of the Lord in the Text, who though he pardon all sin and blasphemy; yet him who speaks against the holy Spirit he forgives not. Neither in this world, nor in the world to come, i. e. never, as St. Mark hath it in the parallel to the Text, Mark 3. But St. Mark, who wrote more briefly, ought rather to be explained by St. Matthew, who wrote more copiously, than St. Mat­thew by him: Besides, the doubt will remain, whether sins be forgiven in the world to come yea or no? [...], is usually understood of the Age that was then to come, which St. Paul calls the last dayes, and the last time, so the Apostle is to be understood, Hebr. 2.5. the world to come; the dayes of Christ in the Spirit.

Obser. 1. Here then is no ground for Purgatory after this life, as some, and they of great Authority, make use of it.

Obser. 2. Sins may be forgiven in this world, which was then to come: It's a part [Page 239] of the New Covenant; when the Law of the Spirit of Life is written in our hearts; and I will forgive their iniquities, and will remember their sins no more, Jer. 31.34.

Obser. 3. Sins may be retained and not forgiven in this world, which have been connived at, and not punished in the former world, Mat. 18.34. This may be un­derstood by Joab who slew Abner and Amasa, and escaped, but was put to death by Solomon, 1 King. 2. What is Joab? but he who hath the Father, and is under the Law of the Father. 1. He slayes Abner the Fathers Light, which is the Law; for while we are under the Law, we are against the Law: He also slew Amasa, that which exalts the people; and what's that but Righteousness which exalts a Nation? Prov. 14.34. even the Righteousness of the Law. Joab therefore is said to be too strong for David, as Jephtha's Brethren, Judg. 11. but Solomon he puts him to death. Saul is a figure of the Law, and first dispensation of the Father, David of the se­cond, and Solomon of the third. Thus Shimei escaped who blasphemed David, but was put to death by Solomon. Shimei is the Obedience, who is Son of Gera, Rumina­tion and Meditation: Such are they who have tasted of the heavenly gift, Heb. 6.4, 5. who fall away: These may escape in the dayes of Christ's flesh. David put him not to death, but Solomon did.

Consolation. Alas, I find my sins as yet a burden unto me; how then are they re­mitted unto me? (water out of its place is only heavy.) We are yet weak with him. Christ according to the flesh hath his time of weakness with us; but he shall appear in power and strength, 2 Cor. 13.4. Acts 3. ult. Rom. 11.26.27.

But alas my heart condemns me: In odiosis & poenalibus litera sequenda est; it is so in all the three Gospels, Mat. 12.32. Mark 3. Luk. 5. not that sin against the holy Ghost, but blaspheme against the holy Ghost.

Let them take notice of this who acknowledge God's Almighty Power in Crea­ting and Governing the world, yet shorten his hand, and limit his power, 2 King. 7.2. He can and will destroy Antichrist with the Spirit of his mouth: but they be­lieve not that Christ can destroy their iniquities: They believe that the Devil can make a perfect wicked man, but they believe not that it's possible the Lord whom they confess Omnipotent and Almighty, that he can make a man perfect. Do they not ascribe more Power to the Devil than to God himself? Let them consider this who detract from the knowledge and wisdom of the only wise God, Ezech. 8.12.

Repreh. The present Generation, who in these dayes of the Spirit, when the Lord hath promised to pour out his Spirit upon all flesh, and when we ought to wait for the Consolation of Israel, and the New Jerusalem to descend from above, and the promise of that holy Spirit; when now the Lord is endearing his Love unto us, in the per­formances of all his precious Promises: Even now not only the prophane world mocks and scoffs even at the naming of the holy Spirit, but even they who have re­ceived the Spirit of the fear of the Lord, not only withstand the motions and inspi­rations of the holy Spirit, but even deny that any such measure of the Spirit is to be expected or hoped for; hence it is, that a great part of those, who I believe have the fear of God in them, yet proceed no farther than the very first Dispensa­tion of the Father, as if the height of Christianity consisted only in a velleity, or half-will toward God and his Righteousness; so that the good they would do, they do not, and the evil which they hate that they do; which is no more than the Child­hood, wherein notwithstanding they set up their Rest.

O Beloved! this cannot be done without damping the good motions of the holy Spirit in us: We cannot here set up our Rest, but we must needs withstand the good Spirit of God striving with us; for were we plyable and obedient unto the holy Spirit, did we yield unto the motions of it, we should receive to our good will the Power of God for the subduing of all our iniquities; for Act. 2. and 5.32. Joh. 14.17. should be fulfilled unto us.

But while now men content themselves in the lowest dispensation, and appease their clamourous Consciences with one form of Godliness or other, and are out­wardly [Page 240] minded, measuring God's love by outward favours, which may befall a­like, the good and evil, as well him that sweareth and blasphemeth, as him that fear­eth an oath, Eccles. 9.2. while men know no other worship of God, then what may be seen or felt, the holy Spirit of God puts forth its self, and would work in us, but finds no compliance, no acceptance in us. Lo, he goeth by me, and I see him not, he passeth on also and I perceive him not, Job 9.11. and 33.14.

Exhort. 1. Speak not evil, blaspheme not the Spirit of God; He deserves our best words, speak good of his Name.

Exhort. 2. Consider the danger wherein we are, even of the greatest sin, Prov. 22.3. if we be wise, we will take heed, not onely of that sin it self, but of what­soever leads thereunto; as Adam charged our first Mother, that she should not touch the Tree of Knowledge; and the wise man his warning of us to take heed of the strange woman, Prov. 5.8. Seeing therefore our standing at a stay, and withstanding the holy Spirit in the good motions of it, which would lead us unto Repentance, Faith and new Obedience, even to the subduing of all our Spiritual enemies, we had need beware.

Obser. Note the greatness of the sin: When that Mongrel Levit. 24.11. had blas­phemed the Name of God, though there were officers among the people, Rulers of Thousands, of Hundreds, of Fifties and Tens. The people understood this sin to be none of the smaller matters to be judged by them, but among the greater matters, Exod. 18. and therefore they brought the blasphemer unto Moses.

2. Nor held Moses the business to be other than of the greatest consequence, in that he durst determine nothing of himself, but appeal to the Majesty of the most high God.

3. The Lord himself sentenceth the blasphemer to be stoned by the whole Congre­gation, and Decrees for the future, That whosoever blasphemes his God shall dye the death.

4. His Parents are described, of what Nation and Family they were, and his Mo­ther named, that a brand of infamy might be set upon them, who had neglected their Sons education, and not brought him up in the fear of God. Add hereunto what signal punishments were inflicted on blasphemers: Cain despairs, as thinking that God either would not, or could not forgive his sin, had a mark set on him: And Pharaoh perished for his blasphemy: Antiochus confesseth, that all his troubles came upon him for the same cause, 1 Mach. 5. and Nicanor that blasphemer, his Host was wholly routed, and himself first slain in the battel, 1 Mach. 7. And the Consti­tutions and Lawes of Kingdoms and Common-weals have ratified this: (but of this before.) We have not to deal with such a God as judgeth superficially, Heb. 4.12. Jud. 14.15. Wisd. 1. When the Lord Jesus heard the Jews blasphemy against the Spirit, Mat. 12.24. being to denounce this Sentence, That their sin should not be re­mitted, vers. 25. He is said to have known their thoughts.

But is there not a Blasphemy beside that which is uttered by the mouth? No doubt there is, both in the heart and in the life; for the fool said in his heart there is no God: And since Blasphemies are reckoned among those unclean things, which come out of the heart, and defile the man; surely they were in the heart before, Mat. 15.19. Mark 7.22. Mat. 9.4. Mark 2.7, 8. Act. 8.22. Simons blasphemy was in his heart: There is also a blasphemy in the Life, for as there is a denying of the Lord in Works, even by them who in their words confess him, Tit. 1.10. So is there also a blaspheming of the Lord in Life and Works, even by those who bless him with their mouths, Esay 66.5. Jer. 50.7. Zach. 11.5.

Thus 1 Macchab. 1. we read of many abominations wrought by Antiochus, as Idolatries, Murders, prophanations of the Temple, &c. but few words spoken throughout that Chapter, Cap. 2.6. Matthias is there said not to hear the blasphe­mies that were spoken, but to see the blasphemies that were committed: And truly these seem to be the greater blasphemies, as those which cause others to blaspheme. The Lord judged David, and gave him his life; but because he had made the ene­mies of the Lord blaspheme, his Child must dye, 2 Sam. 12.13, 14.

And as truly as it was spoken of the Jews, that through breaking of the Law they [Page 241] dishonoured God; so that his Name was blasphemed among the Gentiles through them: So no doubt by our sleighting of the Law of God, as not belonging unto us, and by our disobedience unto the Gospel, and walking unworthy of it, the Name of God and Christ and his Holy Spirit is blasphemed among Jewes, Turks and Hea­then.

Justinian the Emperour punished Blasphemers with death.

Lewis the Ninth of France stigmatized Blasphemers with an hot Iron; and when sute was made in behalf of one Guilty, he would not hear any Intercessor for commutation of the punishment, but made this Answer, I should count it an honour to me, saith he, if I should receive the same brand in my forehead, if by that means I might free my Kingdom from the guilt of such a damnable sin. Others have con­demned them to shame in the Stocks or Pillory; others have sentenced them to be cast into the Sea. The Apostle who better knew the heinousness of the sin, deli­vered over Alexander and Hymineus unto Satan, that they might learn not to blas­pheme.

It is observed by Historians, that when punishment of this sin is omitted, and blas­phemers winked at, the Great Judge of all the world takes the business into his own Cognizance, and involves Houses, Cities, Kingdomes and Common-weals in a common ruine.

NOTES AND OBSERVATIONS UPON MATTHEW XIII. 11.

— [...] [vel [...]] [...].

—Ʋnto you it is given to know the mystery [or mysteries] of the kingdom of heaven, but unto them it is not given.

AN Argument, I hope, that's fit for this present Auditory, and the occasion of this meeting; for all men desire Knowledge, saith the Philosopher, and these are the times whereof Dan. 12. foretold, that men shall run to and fro, and knowledge shall be increased. And the Text is a Text of Knowledge, but every man is not a meet Auditor, nor able to attain unto the know­ledge of mysteries: They are more proper for Disciples, for to them this Text was directed, and I hope there are many such, and so fit for this Learned Assembly.

And if there be among you any such (Athenian strangers) who spend their time in nothing else, but either to tell, or hear some new thing? which is the business of most men now a dayes; the Text is fit for them too, for it contains no less than matters of State; the mysteries and secrets of a Kingdom: And how seasonable is it now, when the Lord is about shaking all the Kingdoms upon earth, to speak of such a Kingdom as cannot be shaken? And I hope, as I am to speak to Divines by Profes­sion, so also to Divine, Religious and Godly men of Life and Conversation, for un­to such the Text is principally directed; it speaks of mysteries touching the Kingdom of God; and I beseech God it may be truly spoken of you all, that unto you it is gi­ven to know the mysteries of the Kingdom of Heaven, howsoever unto others it is not given.

Which words are our Saviours Apologie, or [...], rendring a reason, and giving answer unto his Disciples question; in the next words before the Text, wherein are Two parts:

1. A dignation, or gracious admission of some, fit and capable, into his School of mysteries.

2. An indignation, or just omission and exclusion of others out of it, as uncapable and unworthy.

1. God hath his Kingdom.

2. There are mysteries of the kingdom of heaven.

3. The Disciples know these mysteries.

4. It is given to the Disciples to know these mysteries.

5. It is not given to others to know them.

[Page 243]6. Ʋnto the Disciples it is given to know the mysteries of the Kingdom of heaven, but to others it is not given.

1. There is a mystery, or there are mysteries of the kingdom of heaven. Wherein we must know

  • 1. What the kingdom of heaven is.
  • 2. What is a mystery.

1. A Kingdom is not only a Country, considered concretely with the Inhabitants of it, but the power also, and Authority to Rule and Govern them: Nor is Heaven only that Material and Visible Body, well known by that name, but also the Maker, Preserver and Governour of it. God himself is to be understood by Heaven.

Such is the use of the word [...], signifying the Heavens and God; for instead of the most High Ruling, Dan. 4. in the next words, the Prophet varying the phrase, puts the Heavens Ruling, vers. 26. for as [...], so [...], is ranked by the Jews among the names of God. Thus in the Greek [...] Heaven, is thrice used in one Chapter for God, 1 Mach. 3.18, 19-26. howsoever the Latin Translation (as Drusius observes) hath added a Supplement, as our English also hath done; so likewise Luk. 20.5. and in that known Parable, Luk. 15.18. The prodigal speaks unto his Father, I have sinned, saith he, against heaven, and against thee. A speech, which some not heeding the Parable use very unfitly in their Confessions unto God, We have sinned against Heaven, and against thee; which is all one as if they said, We have sinned against thee, and against thee: But that Heaven is here so to be under­stood, appears, in that the Kingdom of Heaven, and the Kingdom of God are in Scripture taken promiscuously, the one for the other: Thus he whom St. Mat. 11. vers. 11. calls the least in the Kingdom of Heavens: St. Luke 7. vers. 28. calls the least in the Kingdom of God: And that which is in the Text the Kingdom of Hea­ven, in the parallel Evangelists, is the Kingdom of God, Mar. 4.11. Luk. 8.10. which Kingdom of Heaven, or of God, may be taken, either 1. For God's Universal Domi­nion over all his Creatures, of which we may understand, Dan. 4.26. Or 2. That special Government of God over and in his Saints, Rom. 14. Now howsoever the Text may be true of both, yet the drift of the Parable, and our Saviours Exposi­tion of it guides us to the latter: 2. Of which Kingdom of Heaven there are myste­ries, or there is a mystery, for there is a diverse reading of the word, singular and plu­ral. The word [...], signifieth some hidden thing; for howsoever the Theme, whence 'tis commonly derived be [...], which signifieth to teach some secret or hid­den thing, touching Divine matters, either truly such, or reputed so; yet if we re­fer it to the true Original [...], is [...], saith Suidas, from shut­ting up and concealing from common knowledge: The words in other Tongues import as much; such is secretum, a thing remote from sight, and arcanum, a thing shut up in an Ark or Chest; as the mysteries of the Gentiles false Gods were in imitation of the Ark of the True God.

Such is [...], signifying secret Counsel, and a mystery; such also is [...], an hidden thing, bound or sealed up, as that mystical Book was, Apoc. 5. And the word [...], as Causabon and others think comes from [...], to hide, and more immediately from [...], a word of the same signification.

The issue of all which is, that by a mystery we are to understand some thing hid­den, from the common knowledge of men, whereof there are two sorts, according to the two great Kingdoms in the world, the Kingdom of God, and the Kingdom of Satan. 1. For there is a mystery of Godliness, and the Kingdom of God, 1 Tim. 3.16. 2. And a mystery of Satans Kingdom, or the Kingdom of iniquity, 2 Thes. 2.7. In both these Kingdoms of mysteries two things are to be distinguished,

  • The thing hidden, and
  • The hiding of it.

both which are sometimes promiscuously taken, the one for the other.

1. The thing hidden is the mystery of Godliness, is Gods Truth, touching the Na­ture, the Wisdom, the Knowledge of God, his unsearchable judgements, his wayes past finding out; the Mind, the Counsel, the Kingdom of God: The hiding or cover­ing of this Truth, is either 1. outward and more gross and course, as the Ceremo­nies [Page 244] and Services of Types and Figures: Or, 2. Inward, more subtil and refined, as that of Parables, Numbers, and such like; for as in Anatomy or Dissection, the most tender, and most precious part is covered by some soft one, as a film, and that by some harder and stronger part, as the sight of the eye by the tunicles, the brain by the pia mater, that by the meninx or dura mater; so have the most precious truths of God their next and their outward coverings. Thus the Ark importing God himself, or the divine presence, was covered with a veil; that with a covering of Badgers skins, that with a cloth of blew: the Table of shew-bread, figuring out Christ unto us, was covered with a cloth of blew, that with a scarlet cloth, and that with a cover­ing of Badgers skins, Numb. 4. But the Psalmist in plainer terms reveales the hidden truth of God, and the mystical hiding of it, Psal. 51.6. Thou hast taught me wisdom, saith he, in a mystery: the very same which the Apostle speaks, even out of the Psal­mists mouth, We speak the wisdom of God, saith he, in a mystery, 1 Cor. 2.7.

So on the contrary, the thing hidden in the mystery of iniquity, is Satans lye, 2 Thes. 2.11. and he hath also his mystical coverings, not only those gross and course ones, outward Idols, and palpable Idol-worship, where withal he hid his Nature, Wayes and Works, and so deluded the old world; but more refined ones also, more proper to the latter times, outward forms, and plausible shews and appearances of Holiness and Righteousness, where withal he covers his Spiritual wickedness in hea­venly things. This hidden wickedness, and the covering of it the Apostle opens, 2 Thes. 2.9, 10. whose coming, being or presence, is according to the operation of Satan, in all power and signs, or types and wonders of a lye in all deceiveableness of unrighteousness.

In both kinds of mysteries, the thing hidden, and the covering of it are taken promiscuously, the one for the other. Thus,

1. In the mystery of the Kingdom of God; Wisdom is put for the mystery of it: Here is Wisdom, i. e. a mystery containing wisdom, Apoc. 13.18. And a mystery, for the wisdom hidden under the mystery, I tell you a mystery, when he reveals the wisdom, 1 Cor. 15. And 2. In the mystery of Iniquity; the iniquity or wickedness is put for the mystery of it. This woman is wickedness, i. e. the mystery of it, Zach. 5.8. for upon the same woman is written [...], a mystery, Apoc. 17. And the myste­ry of iniquity is put for the iniquity it self: The mystery of iniquity now worketh, that is, the iniquity it self, 2 Thes. 2. The Text directs me to the former kind of myste­ry, the mystery of the Kingdom of God.

Now according to the twofold reading of the Text, singular and plural, we may conceive one kind of mystery of the Kingdom it self, what it is, and wherein it con­sists; and another kind of mystery touching the whole Administration and Govern­ment of the Kingdom.

That there is a mystery of the Kingdom of God, or that his Kingdom is a mystical Kingdom, will appear, if we consider that great variety of typical and parabolical representations of it; for what was the Kingdom of Israel, but a mystery of the King­dom of God? so it is expounded, Eph. 2. and the whole Church is called the Israel of God, Gal. 6. And what was meant by all those Judges, but God the Judge of all, as he is expounded? Esay 33.22. Who should judge the world with Righteous­ness? Psal. 98. And therefore when the people rejected Samuel, They have not (saith God the true Judge) rejected thee, but they have rejected me, that I should not reign over them, 1 Sam. 8.7. What is meant by those Righteous Kings, but that King that should reign in Righteousness? Esay 32.1. even Christ the King of Israel? so Na­thaniel calls him, John 1.49. What by all those wise Kings, but Christ who is the Wisdom? Prov. 8. What by all those powerful Kings but Jesus Christ, to whom all Power is given, who himself is essentially the power of God, and the wisdom of God? 1 Cor. 1.24. What was David the King of Israel, but the love of God? so David signifieth, and so Christ is called the love of God, and the Kingdom of God is the Kingdom of his Son, who is his Love, Col. 1.13. who by the Prophets is called ex­presly by the name of David, Jer. 30.9. Ezech. 37.24. Hos. 3.5. and expounded by the Angel to be the very same, who should sit upon the Throne of his Father Da­vid? who was signified by Jedidiah or Solomon, but the same Love of God, and the [Page 245] same Prince of Peace? Esay 9. The peace of God which rules in the hearts of the faith­full, Col. 3.15.

And how did God otherwise establish Solomons Throne for ever according to his promise? 2 Sam. 7. (for it's impossible to make it good in the Type or History) but that the true Solomon, Christ Jesus, the Righteousness, Wisdom, Power, Love and Peace of God should reign over the house of Jacob, the Church of God for ever, of whose King­dom there should be no end, Luk. 1.32. And what was Melchizedeck, but a mystery of God's Kingdom, the same King who should reign in Righteousness? for so the Apostle expounds that mystery; Melchizedeck, by interpretation (saith he) the King of Righteousness; and after that also the King of Salem, which is the King of peace, Heb. 7.2. And wherein I beseech you consists the Kingdom of God, but as the A­postle teacheth, Rom. 14.17. in Righteousness, (which contains in it all Graces and Virtues) and in the effects of Righteousness, Peace and Joy? These Examples, be­side many the like, abundantly prove, that there is a mystery of the Kingdom of God: But if we read the Text plurally, the mysteries are infinite, which concern the Kingdom of Heaven; yea some places of Scripture there are which seem most plainly literal, yet indeed are mystical and allegorical, and so expounded, even by Scripture it self. The story of Hagar and Sarah is well known, which Gal. 4.22, 23, 24. St. Paul saith is an Allegory; and Christ relating the History of the Israelites from the giving of the Law, till himself was made King, which contains above four hun­dred years prepares his Auditors with [...], and [...]. There are my­steries of the Royal Law, or Law of the Kingdom, as it is called, Jam. 2.8. Myste­ries of the Royal Gospel, or Gospel of the Kingdom, as 'tis called, Apoc. 14. which is a mystical Gospel, Eph. 6.19. The Covenant of Circumcision was a mystery, Gen. 17. and so expounded even by Moses himself, Deut. 10.16. and 30.6. and Jer. 4.4. So was the Passover, Exod. 12. so revealed by St. Paul, 2 Cor. 5. such was the Taber­nacle also which David opens, Psal. 15.1. such was the Temple opened by Esay 51.15. and 60, 1, 2. 2 Cor. 3.16. Apoc. 21.22. such were all the instruments of the Ta­bernacle and Temple, being all but mystical patterns and examples, Heb. 8.5. So were the Sacrifices of the Tabernacle and Temple, Psal. 4.5. and 50.14. and 51.19. Hos. 14.2. Heb. 13.13. Such were the special times of Sacrifices, the Holy Dayes, New Moons and Sabbaths, all being but shadows of things to come, Col. 2.16, 17. Nay, Omnia in figura contingebant illis; So the old Glosse read that Text, 1 Cor. 10. not as we since; All these things, but all things happened unto them for types and examples:

And there is good Reason for it, whether we consider

  • the mysteries themselves, and the truths hidden in them; or,
  • the persons, whether
    • [...], the person
      • Revealing or conceal­ing mysteries.
    • those who are
      • [...], initiated, to whom these mysteries are revealed:
      • [...], those who are without, from whom these mysteries are concealed or hidden.

In every one of these respects, good reason there is, that the Kingdom of Heaven should be a mysticall Kingdom, or that there are mysteries of the Kingdom of Heaven.

As for the mystical truths themselves, there is a kind of necessity that they should be concealed, for whereas spiritual things have neither name, nor sensible figure, nor any outward semblance proper to themselves, whereby they might be conveyed through our outward and inward senses unto our understanding (which is the only ordinary way of humane knowledge in this life) it's necessary, that if one must know them, they borrow all such typical and parabolical representations of themselves from outward and sensible things, whereby they may be accommodated and fitted unto our understanding. [...], &c. for it is impossible (saith Dyonisius Areopagita) That the Divine Ray should [Page 246] otherwise shine unto us, then as inveloped, and hidden in variety of holy coverings.

So that the Reason why Divine Truths are hidden in mysteries, is, è necessitate ma­teriae, as the Philosopher speaks of the hair, although in somewhat a different sense, it proceeds from the matter it self: But further, as the hair is also a glory to the Woman, 1 Cor. 11.15. (though effeminate and womanish men have robbed them of that ornament) so it is for the excellency and glory of Divine Truths, that they be so hidden in mysteries.

Nature hath concealed her Treasures from open view; for 'tis from the worth of Gold and Silver, that they are hidden under the barren Earth; and from the worth of the Kingdom of Heaven, that it's a treasure hidden in the field. Mat. 13. Thus Pearls are hidden in shels and under water: And the Kingdom of Heaven is a goodly Pearl, a Treasure, a Pearl, [...], in earthen vessels, or rather in shells, as the word properly signifieth: And the Apostle may be conceived to allude unto the Pearl in in the shell, 2 Cor. 4.7. unless we may think that he had reference unto Gi­deons light in earthen pitchers; for so the Kingdom of God is the Kingdom of light, as the Devils Kingdom is the Kingdom of darkness, Col. 1. But that is but a needless and superfluous ornament, that beside adorning is for no other use; and therefore as the hair is a glory to the woman, so 'tis given unto her for a covering. Ye know Pre­cious Stones and Jewels are wont to be kept, and conveyed from hand to hand, not naked and openly, but in Cabinets or Caskets, or other coverings; and this is the most profitable and pleasing way of conveying these precious Jewels, these Heavenly treasures of divine Truth unto men, saith Aquinas.

I spare to name those other reasons considerable, in the persons both revealing mysteries, and those to whom they are revealed, and from whom they are hidden, for these will be more properly and seasonably alledged for the proof of the follow­ing points: Mean time, that which hath been already delivered may suffice for the opening and confirming of the present truth: That there is a mystery, or there are mysteries of the Kingdom of Heaven; whence it followeth undeniably, 1. That there is a mystical sence of the Royal Law, and Gospel of the Kingdom: not that a mystical and spiritual sence runs collaterally along withal and every part of the literal sence; that's a conceit beyond all imagination: 1. For some Scripture is so literal, that it affords no mystical sence at all, which is not expresly contained in the words them­selves in their very next signification: Such are the two precepts of Charity, Thou shalt love the Lord thy God withal thy heart, withal thy soul; and thou shalt love thy neighbour as thy self: Such is that precept of our Saviour, believe in God, or you be­lieve in God, believe ye also in me, Joh. 14. yea, the literal sense is of that latitude and extent, that in it are at least virtually contained all things appertaining unto the whole faith and life of a Christian man. 2. Again, some Scripture there is so my­stical, that it hath no true literal sence at all; such is Jotham's parable of the Trees, consulting and choosing themselves a King, 2 King. 14.9. 3. But a middle sort of Scripture there is, that beside the literal sence hath also a mystical; such is that of the Ceremonial Law, and Historical part of Scripture, one Example of either may excuse the rest: Ye shall not break a bone thereof, saith Moses of the Passover, accord­ing to the literal sence, Exod. 12.46. but that Law was mystically intended of our Saviour crucified, our true Passover, and so expounded by St. John 19.36. whose legs they brake not, saith he, that the Scripture might be fulfilled; a bone of him shall not be broken; (which truly was hidden in [...], which signifieth an Oxe, and a Teacher.)

And as this is observable in the Ceremonial Law, so likewise in the historical part of Scripture; to which purpose saith St. Gregory, Dum narrat gestum prodit mysterium, Psal. 78.1. Out of Aegypt have I called my Son, Hos. 11.1. understood of Christ, Mat. 2.15. Rachel mourning for her Children, understood of their return out of Babylon, Jer. 31.15. interpreted of Christ, Mat. 2.18. ye have one notable place, 1 Chron. 17. where the Lord saith of Solomon, I will be unto him a Father, and he shall be to me a Son. This is quoted into Hebr. 1.5. and brought to prove Christ's Sonship, or that he is the Son of God, as purposely intended to be spoken of him, who is the true So­lomon, the true Peace-maker, the true Prince of Peace, yea the true Peace it self.

Nor ought any one to be offended, as if when we call the Spiritual and Mystical sence, the true Sence, and the Truth, we should conceive the literal to be false, for the Truth of God may be two wayes considered; either, 1. As it is opposed to falshood and lies; thus the Truth and a Lye are opposed, 1 Joh. 2.21. and he that tells lies and speaks truth, Joh. 8. Or, 2. As the Truth of God is opposed to types and figures, for whatsoever is not the Truth is not presently a lye, or false, as some erroneously suppose. Thus Daniel desired to know of the Angel, the truth of all he saw, Dan. 7.16, 19. and 11.2. Thus the figurative Tabernacle is opposed to the true, Heb. 8.2. The Holiest of Holies figuratively such, to those which are truly holy, Heb. 9.24. So Christ is the true light, Joh. 1.9. the true bread, Joh. 6.32. Not as if the first Creature were a false Light, or the Manna which the Fathers ate a false Bread, or either falsly so called, but types they were and figures only of the True Light, and the True Bread. The ground of all this is, There are mysteries of the King­dom of God. 3. So that the Word of God is not so plain, perspicuous and easie as some conceive it to be: No, no, for though I dare not say with St. Jerome, that Nul­lus apex vacat mysterio; yet well may I complain with him: That though the mean­est and easiest Trade requires long time, perhaps seven years to learn the mysteries contained in it; some notwithstanding entertain so poor a conceit of this most my­stical Art of life, that it of all the rest is so perspicuous and so plain, that after four years, or less time spent in laying the grounds of Arts (if so well) without setting a part, even so much more time for the study of the heavenly mysteries; ex tempore, and without more adoe, repentè sic Theologi prodiere, They suddainly start up Divines, and presume themselves able Ministers, and preach with as much facility and confi­dence as if they had studied Divinity; but if they have gotten a smattering in the Original Tongues, they have no patience till they be in the Pulpit, and then less: Nay, may it not truly be spoken of their Seniors, that they have as mean an opinion of God's Word, when they think they have time enough to serve the world, prog for their Childrens Children, yet study Divinity: Nay, if they have Tongues and Arts, and quote Scriptures and Fathers, how learned Clarks soever otherwise they be, turn them loose for profound and dissolute absolute Divines. Alas! they consi­der not that there are mysteries, hidden mysteries of the Kingdom of God, and that it's given to the Disciples only to know the mysteries.

2. This points us to the object or matter of all Controversies and Contentions in the Church, viz. the Mysteries or hidden Truths of the Kingdom of God; for men differ not in Opinion touching things openly and manifestly known; for who but a mad man, or stark blind, would dispute whether 'twere day or no, when the Sun shines forth bright and clear at high noon? Some Divine Truths there are as clear and evident as the Sun shines, so that no question can be made of them, they give te­stimony of themselves, and need no other argument to prove them to be; these pre­vent all controversies and strivings of men about them. But other Divine Truths there are, mystical and hidden, and about these, and these only men differ: and hence proceed all Controversies which distract and divide the Church of Christ at this day, which when we hear, we may well conclude, that the Truths where about they dif­fer are not known, for were they known, there would be then no further difference about them: We will not quarrel, but pity a blind man, if he saith 'tis dark when the Sun shines. Of such as these St. Paul speaks; they are turned aside (saith he) un­to vain janglings, desiring to be Teachers of the Law, (yea and the Gospel too) under­standing neither what they say, nor whereof they affirm, 1 Tim. 1.7. and 6.20. he called Controversies, [...], the oppositions of Science, or knowledge, falsly so called: For did they truly know the Truths where about they differ, they would not strive and contend about them as they do: and therefore when Contro­versies are started, and hotly pursued in the Church, 'tis a good Rule, not to be over­hasty in siding, or adhering unto Spirits of contradiction, but rather to do, as I have heard the safest course is, for a man that travels in a dark night, and is in danger to be misled by the ignis fatuus, or fools fire, to set him down and wait upon the Heavens for light. The Prophet Esay gives us the same counsel, for avoiding the like [...]ools fire [Page 248] of Contention, kindled by undiscreet Zelots, and carried about like a wisp to brawl and scold at, Chap, 50.10, 11. Who is among you that feareth the Lord, that obeyeth the voice of his Servant, that walketh in darkness, and hath no light? Let him trust in the Name of the Lord, and stay upon his God. Behold, all ye that kindle a fire, that compass your selves about with sparks, walk in the light of your fire, and in the sparks which ye have kindled: This shall ye have of my hand, ye shall lye down in sorrow.

It's given to the Disciples, and who are they? It's a question like that of our Sa­viour, Mar. 5. Who is that that toucheth my cloaths? and may be answered as he was, Thou seest the multitude thronging thee, and sayest thou, who toucheth me? What a throng, what a crowd of Disciples there are in the world, and do we yet enquire who they are? Alas! beloved, Multi Dominum comprimunt, ac una tangit, saith St. Gregory, An innumerable multitude of Carnal men throng and crowd our Lord by an outward profession of Christianity, yet few, very few of that great crowd, truly touch him, and draw virtue from him; and therefore when great multitudes fol­lowed him, as now there do, pretending to be his Disciples, Luk. 14.25. He turn­ed about and said unto them, if any man come to me, and hate not his Father and Mo­ther, and Wife, and Children, and Brethren, and Sisters, yea and his own life also, he cannot be my Disciple; and whosoever doth not hear his Cross, and come after me, can­not be my Disciple, vers. 33. Whosoever he be of you, that forsaketh not all that he hath, he cannot be my Disciple. And how few alas, how few are there such, among the great throng of those who are called Christians? but unto these, and only these it is given to know the mysteries of the Kingdom of Heaven.

By Knowledge in the Text is to be understood, not Historical, which is by hear say, and rather credulity than knowledge, but approbative and experimental know­ledge, and according to this it is given to these and only these, to know the mysteries of the Kingdom of Heaven. And why to these? O these are the only men in the world, that are qualified for entrance into Christ's School of mysteries, that's the first reason; and a second is this, God the revealer of Mysteries, vouchsafes to none but these the Revelation of them.

That this is the qualification of all those who can possibly be admitted to the knowledge of the heavenly mysteries, 'tis evident by the testimony of God himself; They seek me daily (saith he) and would know my wayes, as a Nation that did Righte­ousness, and forsook not the Ordinance of their God, Esay 58.2. it is a tanquam, or qua­tenus specificativum, as specifieth the qualification of him, that the mysteries of God's wayes are to be revealed unto, viz. an unlearning of our selves, and ceasing to do evil, and a learning of Christ to do good. This the Prophet Jeremy defines by doing judg­ment and justice: Did not thy Father do judgment and justice? He judged the cause of the poor and needy, and is not this to know me saith the Lord? Jer. 22.16. Thus St. Paul requires that we walk worthy of God, pleasing him in all things, and being fruitful in every good work, (and then followeth) encreasing in the knowledge of God, Col. 1.10. and vers. 26. of that Chapter. The mystery of the Gospel (saith he) which hath been hid from Ages, and from Generations is now revealed (what to all without exception, without qualification? No, no, it is made manifest (or revealed) unto the Saints, unto the Disciples, for the secret of the Lord is with the Righteous, Prov. 3.32. Unto them the great [...], the great revealer of mysteries, as he is called more than once in Dan. 2. he makes known the secrets of the Heavenly Kingdom; So saith the wise man, That God giveth unto the man that is good in his sight Wisdom and Knowledge, Eccles. 2.26. If we look into the Principles whence this great Revealer of Mysteries is moved to open them unto the Saints, they are either,

1. Outward, and these not only persons qualified for the present, but also those who shall be such hereafter; upon those terms God revealeth a secret unto Abraham, Gen. 18.17, 18, 19. and our Saviour, Joh. 17.20. prayes not for those alone (who were qualified for the knowledge of the heavenly mysteries) but for those also that should believe on him through their word, that the world might know the mystery of Christ, vers. 23.

2. As for the inward Principles, whence the great [...], opens the mysteries [Page 249] of the Kingdom of Heaven, the Fountain of them all, is the unsearchable wisdom of God, that manifold wisdom, Eph. 3. whereby he knows all mysteries, and all those who are fit to know them, and all the means and manners of conveying them unto the Disciples, Heb. 1.1. This wisdom is accompanied with power, and that not only Potestas, or Authority, but Potentia, Might also: So saith Daniel, having received a mystery, I thank thee O God of my Fathers, who hast given me Wisdom and Might, and hast made known unto us the Kings matter, Dan. 2.23. Add but to this Wisdom and Power, the Will of God, and there's nothing more required to the Revelation of the Heavenly Mysteries, which our Saviour ascribes unto the good pleasure of God; for so he thanks his Father that he had revealed mysteries unto his Children, For even so saith he (O Father) it seemed good in thy sight; Mat. 11.26. And hitherto St. Paul also refers it, Eph. 1.8, 9. He hath made known unto us the mystery of his Will, accord­ing to his good pleasure: All which, howsoever it be most true and demonstrative of the present Truth, and, and that by the best demonstration from the causes, yet since many a Novice prying into Christ's School, pretends to the knowledge of all myste­ries. A question may be moved, whether all the Disciples know all the mysteries of the Kingdom of Heaven or no?

Surely they do not; but for a more full and clear answer to this question, we must distinguish of

  • 1. Mysteries,
  • 2. Disciples,
  • 3. Degrees of Knowledge,
  • 4. And God's Dispensation

of divers Mysteries unto divers Disciples, in divers degrees of Knowledge.

1. There are Two kinds of Mysteries.

1. Some are easie Truths, such is the mystery of the Gospel, hid from none (saith St. Paul) but prophane men, who perish in sin, for if our Gospel be hid, it is hid to them that are lost, 2 Cor. 4.3.

2. Other mysteries there are which the Scripture stiles great mysteries; and such is the mystery of our Conjunction and Union with God, Eph. 5. These, and such as these, are called Wisdom, [...], Apoc. 13. proportionably to these two sorts of of mysteries.

2. Of Disciples also, some are young, and weak, and of little understanding, [...], unskilful, or rather according to the Margin, having no experience in the word of Righteousness, Heb. 9.5.13. Non expertus pauca recognoscit, Ecclus. 34.10. like men of weak and squeezy stomacks, such as can digest only light nourish­ment, as milk and honey, Esay 7. 1 Cor. 3. Heb. 5. That is the first Principles of the Oracles of God, the Word of the beginning of Christ, as the Apostle interprets it, Heb. 6.1. Such is the Title of Psal. 46. [...] which the LXX render [...], out of which the Vulgar, pro arcanis, St. Hierom, Cajetan and others, pro juventuti­bus, mysteries fit for young men to know, whose property is strength, 1 Joh. 2. which they have by faith in God, which is the Argument of that Psalm. Others are stronger, and of larger understandings, such as by reason of use, habit or perfection can discern between good and evil; like men of good and strong stomacks, who could di­gest the bread, the meat indeed, Joh. 6. where ye have examples of both kinds of Disciples: These stronger Disciples, who know the wisdom and greater kind of my­steries are called in Scripture, Wise and perfect men: We speak wisdom among those that are perfect, 1 Cor. 2. confer 2 Esdr. 14.

Of the knowledge of this Wisdom in proportion to the Two sorts of Mysteries, and of Disciples, there are different degrees, both

1. Of Extension in respect of the object; when it is of few, or more, or all my­steries; and

2. Of Intension in regard of the Act, when it is either,

1. Wavering, and mixt with ignorance and doubting; or,

2. Firm, certain, and full of assurance; for as among the Gentiles there were [...] and [...], or [...]. So among us Christians there is a seeing face to face, a knowing imperfectly, and a knowing as we are known, 1 Cor. 13. A walking by faith, and a walking by sight, 2 Cor. 5.7. A knowing, and a knowing surely, Joh. 17.8. 2 Tim. 3.14. A knowledge of the grace of God in Truth, Col. 1.6. And a full assurance of un­derstanding, [Page 250] to the acknowledgement of the mystery of God, and of the Father, and of Christ, Col. 2.2. Phil. 1.9.

Answerable to these divers Mysteries, Disciples and degrees of Knowledge, God's Oeconomy and dispensation of them is considerable, and that according to the Three persons of the Trinity; for so,

1. God the Father by his Law instructs his Disciples, Joh. 6.45. Such as tremble at his word, Esay 66. for so, the secret or mystery of the Lord is with them that fear him, and he will shew them his Covenant, Psal. 25.14. and reveals unto these his Babes the hidden things of his Law, Mat. 11.25. These Babes thus Discipled by the Law, the Father brings unto the Son, Gal. 3. for so he promiseth, To him that orders his con­versation aright, that he will shew him [...] Psal. 50. ult. the Salvation, or Je­sus of God: He that hath thus heard and learned of the Father, he comes unto the Son, Joh. 6.45. To such as these Christ himself saith, If any man will do the Fathers Will, he shall know of my Doctrine whether it be of God or no, Joh. 7.17. And when these Children of the Father become fruitful in every good work, to the doing of the Fathers Will, Christ thus speaks unto them, Herein (saith he) is my Father glorified, that ye bring forth much fruit; so shall ye become my Disciples, Joh. 15.8.

2. In these Children of the Father, now Christ's Disciples, Christ finisheth the work which his Father gave him to do, Joh. 17.4. What's that? the acknowledge­ment of the Father and the Son, vers. 6, 7.8.

3. Now as the Father by the Child-like obedience unto the Law opens the my­steries of his Kingdom, and brings his Children unto Christ, so by the humble and obedient demeanour of Christ's Disciples unto him, he reveals the mysteries of the Gospel unto them, and brings them unto the spirit: If ye love me (saith he) keep my Commandments, and I will pray the Father, and he shall give you another Comforter or Teacher; and he shall teach you all things, he shall lead you into all truth, Joh. 14.15.16.—26.

According to these differences of Mysteries, Disciples and degrees of Knowledge, and in this or the like method, the great and only wise [...], the great re­vealer of mysteries, orders the dispensation of them; so that every Disciple knows not all the mysteries of the Kingdom of Heaven: Although generally it be most true, that the Disciples, and only the Disciples know the mysteries of the Kingdom of Heaven; whence if any suggest, I should observe a fatality or necessity in God's dispensing the mysteries of Salvation, and of his Heavenly Kingdom. St. Chrysostome will not give me leave to make any such Collection, [...], &c. Not as if he meant to bring in any necessity or fatality into the world, but that he might shew (saith he) that evil men are the cause of their own igno­rance; and that the Disciples knowledge of the Divine Mysteries is the gift of God.

Hence both Priest and People, Teacher and Disciple may learn lessons for them­selves.

1. The Teacher, that he presume not to instruct men in the mysteries of the Hea­venly Kingdom, before he himself be taught the same of God; that he adventure not to give forth Divine Truths before it be given unto him, and that he himself hath received the gift; and therefore the Teachers in Scripture are first taught of God, both to unlearn the mysteries of iniquity, 2 Cor. 4.1, 2. and to learn and teach the mysteries of the Kingdom of Heaven.

It pleased God, saith St. Paul, to reveal his Son in me, that I might teach him unto the Gentiles: Thus he taught the Philippians the mystery of Contentation, Phil. 4.7. wherein he himself had been first instructed, [...], it's given to me to know the whole mystery, both to abound and suffer need, vers. 12.

For want of this, what an hideous thing it is to consider, how many erroneous Phan­sies are vented by our blind Guides, which they themselves know not, but only be­lieve, or imagine, or take upon trust; with what impudence do they intrude into Christ's School, and bear themselves as the stewards of the hidden mysteries of God? What horrible presumption, what bold ignorance it is, illotis manibus, with unnur­tured and undiscipled hearts and minds, to dare dispense and deal forth the mysteries [Page 251] of God unto the people? Beloved! there is not any one cause of all the mischiefs in the Christian world greater than this; that the spawn and issues of opinionated and brutish men, tending immediately and directly to the destruction of themselves, and those that hear them, are commended to the credulous multitude, as the Expo­sitions and Revelations of the Heavenly Mysteries, yea, and thundered out with such confidence and authority, as if they came from the third Heaven; what's the reason of all this? The Preacher will Teach and make Disciples equivocally, before he himself is one, before he himself hath received the gift; he presumes to give unto the people, to know the mysteries of the Kingdom of God.

2. It affords us also a Lesson for the people, [...], Not to think more highly, or not to desire to know more, or higher mysteries than they ought to know; but to know unto sobriety, Rom. 12.3. to add unto their knowledge temperance, 2 Pet. 1.6. To remember that there are old vessels as well as new, carnal men as well as spiritual; that though the Scribe, that's taught un­to the Kingdom of God, bring out of his Treasure things New and Old, he puts the New Wine into the new vessels, and the Old only into the old.

Obser. The nourishment of the Child is milk and honey; and therefore Israel un­der the Law was a Child, Gal. 4. and had the Promise of the Land flowing with milk and honey; the Child's Portion, or the Land of the Churches Childhood; these two be­ing commonly the food of Children, so 1 Pet. 2. As new born Babes desire [...]. My Son, eat thou honey; so shall the knowledge of wisdom be to thy Soul, Prov. 24.13, 14.

This was the practice of the Antient Church, [...], &c. We speak not plainly of the mysteries unto Novices, saith St. Cyril: They knew well that the Apostle could not speak unto the Corinthians as Spiritual but as Carnal, but to the Elders and Overseers of the Church of Ephesus, not as unto Carnal, but as to Spiritual, and therefore he declares unto them the whole counsel of God, Act. 20.

Now good Lord! how far distant are we in these last dayes from that holy reser­vedness of those Primitive times; [...], &c. saith St. Cyril, it is not the custom of the Church to reveal mysteries unto Novices; no, no, they had their Poenitentes, their Catechumeni, their Confirmati, their Fideles, their Sancti, their Justi, most of them distinct degrees of Christ's Disciples, as appears out of Tertullian and others, according as they were capable of few, of more heavenly Mysteries, which now in this hudling age, and confusion of all things are but meer names, and they scarce known; when every Novice thinks he may, nay, he ought to know as much as the most perfect Scribe that's taught unto the Kingdom of God.

As for us (Beloved in the Lord!) let us be exhorted to give over our quarrelling and wrangling out the meaning of Gods Word; and let us learn of God, to love one another, which is the mark of Christ's Disciples; To be in the fear of the Lord all the day long, which is the beginning of wisdom: To continue in the things that we have learned, that more may be given unto us; to proportion our desire of Knowledge ac­cording to our progress in obedience; to be humble and obedient Disciples unto Christ, in the faithful, and conscionable practise of what we know. This, this is the only Clavis Scripturae, this is the only undeceivable ready way of knowing the my­steries, which as yet we know not: This, this is the only qualification for entrance into the School of Christ's mysteries; to such Disciples God gives to know the mysteries of the Kingdom of Heaven.

Exhort. Would we know the mysteries of God's Kingdom? let us be Disciples, and so be taught unto the Kingdom of God: Ye know Christ's Disciples were first the Disciples of John the Baptist, as ye find Joh. 1. Thus Simon Peter is styled by our Sa­viour, Mat. 16.17. Simon Barjona, Simon the Son or Disciple of John, (as Disciples were called the Sons of their Teachers.) Now John the Baptists Doctrine was, the Doctrine of Repentance and sorrow for sin, and the doctrine of amendment of life, Mat. 3. both which our Lord requires in his Disciples, as also self-denial, and taking up the Cross, Luk. 9. and 14.

This is that which we have lately vowed and Covenanted, sorrow for our sins, and amendment of our wayes; and thus, thus doing we shall defend this City, such wis­dom is defence, Eccles. 7.12. A wise man is strong, and a man of knowledge encreaseth strength, Prov. 24.5. The Covenant is propounded in a right method. Truly I con­ceive I shall discharge my vocation in good measure, and perform my Vow and Covenant, if through the Grace of God I shall encourage you to that war; Militare militiam Domini; They who forsake the Law praise the wicked, but they who keep the Law contend with them, Prov. 6.28. It is in the LXX, [...], They make a trench, they build a wall about themselves; God is a wall of fire about such, Zach. 2.5. God sets an hedge about such, Job 1.10. These are they that have the Promise to dwell safely: To such as these it is said, Levit. 26.5, 6, 7, 8. Ye shall dwell in your Land safely; I will give ye peace in the Land, and ye shall lye down, and none shall make ye afraid: were we such as these, how should one chase a thousand, and two put ten thousand to flight, Deut. 32.29, 30. Jos. 2.10.

O beloved! we arrogate all the Priviledges and Royalties of Christ's Disciples, and they belong not to us, we have no right unto them: The drunkard is a drunk­ard still, he hath not left himself, he is therefore not Christ's Disciple, but the Dis­ciple of Bacchus or Comos, which we understand to be meant by Chemosh, and is such an one fit for the defence either of himself or others? The Glutton is a glutton still, and what hath he to do with Christ? he is none of his Disciples. The Letcher is one of Venus's School, not of Christs. The Covetous man is Plutus or Mammon's Disciple, not Christs. The Lyars, and the Envious men, are the Devils Disciples not Christs.

O let every one of us sift his own heart, and see whether he be not one of these or no: Truly Beloved, all the power of Satan, and Satanical men could not hurt this City, were not these Traytors, these Rebels haboured and nouzelled and fa­voured in it; I fear more or less by every one of us: The greatest and most dan­gerous enemies are within us, and shall we think our selves ever able to defend our selves, while we are thus our selves: No, no, let us not trust in an arm of flesh, our own or others, while we live in our Pride, our Drunkenness, while we are not Dis­ciples of Christ.

It's a terrible Commination unto the rejected Jews, which ye read Jer. 37. when the Aegyptians were come into their aid, and the Chaldeans were departed from the siege, vers. 9.10. Thus saith the Lord, deceive not your selves, (or nolite efferre vos) pride not your selves (though ye had smitten the whole Army. I tremble to apply this unto our selves, for can we think, that while we continue in our undiscipled estate, we can ever defend this City? No, we are the men who betray our City, Prov. 29.8. Scornful men bring a City into a snare, but wise men, the true Disciples, they turn away wrath. O let us not flatter our selves with our infirmities (by which name we call our gross enormities (while we are such, we are so far from defending this City, that we are the men who betray it, and bring it into a snare; for how can he defend o­thers, who is himself as a broken City, Prov. 25.28.

But, what is this all the defence we may use?

Sure I am, this is the best and chief; if we make any other defence without this 'tis utterly in vain, for then only one humane means is used in defence against ano­ther; a dashing of one vessel against another, the striving of the earthly pot-sheards: the Covenant points us to this order, first amendment of life, then giving assistance; first wisdom is a defence, and then money; first we must be so spiritually wise, and then such a wise man is strong, Prov. 24.

Christian defence is not every mans work: 'Tis true, Abraham waged a War, and Joshua, and David; what is that to us? if we walk not in the steps of Abraham, nor do the works of Abraham; if we be not like David, men according to Gods heart.

Doubtless all honest, lawful and warrantable wayes may be used for our preserva­tion and defence; yea Beloved, every free man of this City hath taken an oath, which binds him to the defence of it. Nay were we strangers in it, Captives and Prisoners in it, yet being for the time as parts and members of it, we are bound to contribute [Page 253] toward the preservation of it, Jer. 29.7. And truly beloved, if there be any such treacherous men among us, as envies us our Lives and Liberties, and that which is the use of both, our Religion; or goes about, or ever shall go about to betray them into the hands of Popish, Atheistical, Bloody men, I conceive them a generation of Vipers, such as ungratefully eat out the bowels of their own Mother, their City or Country, (Quae charitates omnes omnium complectitur, could Tully himself say) and unworthy they are to enjoy their safety and preservation in it.

In a word, would God such Achans, such troublers of our Israel, were even cut off from among us; as the Apostle speaks, The Lord deliver us from every such evil work and worker, and preserve us safe to his everlasting Kingdom.

Motive. If we be Disciples, then all the Mysteries will open themselves unto us: what a deal of pains is taken by us to open the Scriptures, whiles we do, as if we set a wedge in the wood against the grain of it, whereas the mysteries of the Kingdom are seen only by believing and obedient men, which the Vultures eye, or curious searchers cannot ken.

Sign. Art thou a Disciple?

That's easily discovered to a mans own self, and to others.

1. To a mans own self: Dost thou deny thy self?

2. Dost thou love thy fellow Disciples?

Means are, the love of God and our Neighbour, if thou have that, thou art not far from the Kingdom of Heaven, Dan. 9.13. There is no knowledge of the Truth without turning from our sins. Repent, or turn to God, because this Kingdom of Heaven is at hand. That we may know them we must depart from the hidden things of unrighteousness: For, he that will be Christ's Disciple must deny himself, and take up his Cross and follow him.

Repreh. Our rude and unmannerly intrusion into Christ's School of Mysteries, while yet we are undiscipled, and unnurtured, while yet we are self-lovers, and self-seekers, and enemies to the Cross of Christ. The great sin of these times, and which makes the times perillous, 2 Tim. 3.1. as the Apostle hath foretold, men shall be [...], self-loving Disciples, covetous Disciples, and such like horrid [...], carrying implicit contradiction to the Disciples of Christ: Yet even in this undiscipled estate, we intrude into the mysteries of the Kingdom, and into the things which we have not seen; judge of them, and for them, judge and condemn one another, contra Luk. 9.49. The Sacraments are mysteries of the Kingdom, yet who is there that will be ignorant of these? what dispute there is about Baptism! what definitive sentences are there concerning it! Yet who is baptized into the death of Christ? Who is buried with him by baptism? Rom. 6.4. Who is baptized for the dead? 1 Cor. 15.29. i. e. Who is baptized as one dead unto sin, and living unto righ­teousness?

The holy Eucharist is a mystery, yea [...], a mystical feast of the Saints with Christ, yet who will be ignorant of this? yet who takes notice that every one who truly receives this Sacrament bears about in his body the dying of the Lord Jesus, 2 Cor. 4.10, 11. and shews forth Christ's death until he comes, to be his life in him? 1 Cor. 11.26. A deep and profound mystery, unto which notwith­standing self-lovers, covetous, disputers of all sorts, intrude themselves, as meet guests at the Lords Table.

High time it is, that prophane and scandalous men be forbidden the holy Sacra­ment, but who shall do it? Every fruitless bramble, and pricking bryar affects So­veraignty, and rule over all the trees: Proud and presumptuous men would exclude other whom they affect not, from participation of the holy mysteries, which yet they themselves are ignorant of; exclude others who themselves live in enmity with their neighbour, in stealing, in fornication, who are indeed fit to be excluded: yet O the blindness and folly of those men! they perceive not that they exclude themselves from the inward supper of the Lord, by living in open enmity with God, and spiritual thievery and fornication. They consider not that they would exclude others who are Drunkards and Idolaters, (as well they deserve to be excluded) yet [Page 254] take no notice how drunk they are with opinion, (a drunkenness that is not with wine) what idols they worship in their own hearts, Ezech. 14. who would forbid o­thers the admission unto these mysteries for their carnal sins, yet take no notice of their own spiritual sins, who would debar others from the holy Sacrament for the sins of the beast, gluttony, drunkenness and whoredome, and consider not that they debar themselves from Communion with Christ in his death by the sins of the De­vil, envy, pride, covetousness and wrath, the four Principles and Elements of the Devils Nature.

It is therefore altogether needless to enquire, whence it is that the wrath of God breaks forth upon us, although we often partake of this spiritual feast, and frequent the Lords Supper in great numbers; yea, though we keep Fast-dayes, and dayes of Humiliation, what's the reason? Neither do the disorderly or unruly persons, nor they who are ambitious of Rule, (the Rulers would be) neither are conformable to the death of Christ; neither of them bear about in their bodies the dying of the Lord Jesus; neither shew forth his death until he come to be their life, which yet is the en­gagement which every one takes upon himself when he receives the holy Sacrament.

As much are they to blame, who because they have parts, memory, fancie, think that they may dispute about the mysteries of Gods Kingdom, and censure others, and judge of them, and condemn them for that which they themselves know not. When they have been busied all their life about the mysteries of their Trade (which I fear have little agreement with the mysteries of God's Kingdom) yet dare confidently ad­venture (so bold is ignorance) upon the most profound mysteries of the Kingdom of Heaven: Yet I deny not, but some young Timothies there may be, who from a Child have known the holy Scriptures, 2 Tim. 3.15. Sap. 4. and some [...], unlearned and ignorant men, as by the Apostle were said to have been, Act. 4.13. who may have a deeper insight into the most profound mysteries of Gods Kingdom than the greatest and most learned Clarks. That of the Father is well known; Sur­gunt indocti, & rapiunt Coelum: Such as have more understanding than their An­tients, because they keep Gods Commandments.

To Conclude all therefore, with the conclusion of St. Peter's second Epistle; Ye therefore (Beloved) seeing ye know these things before, beware, lest ye also being led away with the errour of the wicked, fall from your own stedfastness: but grow in Grace, and in the knowledge of our Lord and Saviour Jesus Christ: To him be Glory both now and for ever more. Amen.

MATTHEW XIII. 11. Vobis datum, &c. Enlarged on JEREMIAH XXIII. 5.

HErein we shall shew, 1. What a Kingdom is: 2. That Christ is a King: 3. What manner of King he is: 4. The reason of the point: 5. The use of it. 1. A Kingdom is described to be, Politeia sub uno bono; a Politie, a Government under one that's good.

1. Ʋnder one, by which a Kingdom is distinguished from all other forms of Go­vernment, which admit of Colleagues or Companions in Governing, whereas Regnum non habet Socium; A Kingdom doth not admit of any Rival, [...]. One Kingdom admits but of one King, in imitation of God's Kingdom: Hear O Israel, Jehovah thy God is one Lord, Deut 6.4. for there be that are called Gods many, and Lords many, yet to us there is but one God, 1 Cor. 8.4. Him the Syrians called [...], i. e. One.

2. This Government is said to be under one that is good: As a Government un­der one puts difference between a Kingdom, and all other forms of Government; so in that this one is said to be Good, distinguisheth a King from a Tyrant; for good­ness [Page 255] is diffusive of it self, and inclines a Prince that's Good, to promote Common Good, whereas a Tyrant aims only at the advancement of his own proper and pecu­liar good, and no more.

Now as God is one only, so he is so Good, that he alone is Good; There's none Good but God.

This description of a Kingdom relates to a King, and a King hath reference to his Subjects, and Subjects to a Law, in obeying of which they are Subject to the King.

1. The Subjects, are either more generally considered, so are all men, yea all Creatures, visible and invisible, for his Kingdom ruleth over all, Psal. 102. And thus he is the only Potentate, King of Kings, and Lord of Lords, 1 Tim. 6.

2. More specially, the Subjects of this King are Saints, Rev. 15. Righteous and True are thy wayes, O King of Saints. The Law of the Kingdom, or the Royal Law is Love, Jam. 2.8. Now whereas all Societies and Companies, especially that great one of Kingdoms, aims at an [...], an happiness, produced and issuing from those Combinations and Societies. The blessings of this Kingdom are Riches, Ho­nours, true Delights and Pleasures, Wisdom, Righteousness and Judgment, all in their eminency, all desirable good, no less than God himself: The great King his pre­sence his inhabiting and dwelling, and keeping his Court with us, which the Hebrews understand by [...], and by Shechinah: As when our Saviour tells his Disciples, The Kingdom of Heaven is within you. Vid. Georg. Venet, pag. 222. probl. 123.

But we seem here to be mistaken, for we describe the Kingdom of God, whereas the Text mentions the Kingdom of Heaven; for answer to this doubt we may know, that Heaven is not only that Material and Visible Body, well known by that name, but also the Maker, Preserver and Governour of Heaven and Earth: God himself, in Scripture, is called by the name of Heaven; such is the use of the word [...], which signifieth the Heavens and God, for instead of the most High Ruling, Dan. 4. in the next words, the Prophet varying the phrase, we have the Heavens Ruling, vers. 26.

Luk. 15.18. The Prodigal speaks to his Father, saying, I have sinned against Hea­ven and against Thee: Against Heaven, i. e. against God and against thee; a speech which some use very unfitly in their confessions unto God, not heeding the de­corum and drift of the Parable, for as they use it, it's all one, as if one should say, I have sinned against thee and against thee. Thus Luk. 20.5. Our Saviour askes the High Priests and the Scribes this question, The baptism of John was it from Heaven or of men? from Heaven, i. e. from God: The meaning is not the outward and mate­rial Heaven, for he opposeth not Heaven and Earth together, but Heaven and Men.

This was known very well to the Ancient Jews, who reckoned as [...], so [...], among the names of God, from them is this speech, Sit reverentia preceptoris tui re­verentia Coeli, i. e. Dei: And the Heathens knew this well enough, Coelo gratissimus amnis. But how doth it appear that Heaven is here so to be understood? the King­dom of Heaven, and the Kingdom of God are taken in Scripture promiscuously one for the other, Mat. 11.11. He whom St. Matthew calls the least in the Kingdom of Heaven; St. Luk. 7.28. calls the least in the Kingdom of God: And that which is in the Text, the Kingdom of Heaven, in the parallel Evangelists, who report the same speech of our Saviour, is the Kingdom of God, Mar. 4.11. Luk. 8.12.

2. Now that God, that Christ hath a Kingdom, appears, both

1. By Testimony of Scripture; this is that King that Reigns in Righteousness, Esay 32.1. 1 Chron. 16.31. Let them say among the Nations, the Lord reigneth, for the Kingdom is the Lords, and he is the Governour among the Nations, Psal. 22.28. Thou art the King of Israel, saith Nathaniel, Joh. 1.49. the true Melchizedeck King of Righ­teousness, and King of Peace, Heb. 7. Apoc. 19.6. The Lord God Omnipotent reigneth; and it is a part of the [...], in the Lords Prayer; Thine is the Kingdom.

3. Christ is a King far different from all others, in respect

1. Of his Person, what endowments are required to make a King unparallel'd, as Wisdom, Power, Mercy, Strength, Riches, Content, they are in him essentially:

2. In regard of his Dominion, the extent of it, in respect of his Subjects: He is [Page 256] an Universal Monarch, King of Kings, and Lord of Lords. The Title of King Catho­lick is properly his, He hath a name written on his garment, and on his thigh, King of Nations, King of Kings, and Lord of Lords, Rev. 7.

2. In respect of Duration; His Kingdom is an everlasting Kingdom, and his Do­minion from Generation to Generation, Dan. 4.3.

3. In regard of intenseness, no other power, except only his, reacheth beyond the Body, and therefore after the death of the body, there is no more that they can do, Luk. 12.4. indeed malice may take up the body and burn it: But the power of this King reacheth after he hath killed, he can cast into Hell.

4. Wherein his Kingdom consists?

There are three virtual parts of the Soul, according to the Philosopher, the Ra­tional, Irascible and Concupiscible; seeing therefore Christ and his Kingdom is with­in us; his Kingdom must consist in the Government of these three, and accordingly he hath three Imperial Cities.

1. The Rational part of the Soul, and that's governed by Righteousness, which consists in declining from evil and doing good.

2. The second is Peace, founded upon Righteousness, wherewithal Revenge, and all actions of the irascible Soul are governed.

3. The third is Joy, grounded upon both, whereby the Concupiscible is rule and satisfied: Righteousnes rules the Rational, Peace the Irascible, Joy the Concupisible, so St. Paul hath them altogether, Rom. 14.

5. And reason there is why we should so judge, for since all visible, and outward, and temporal things, are representations of invisible, inward and eternal things: there could be no outward, visible, and Temporal Kingdom, unless there were an inward, invisible, and eternal Kingdom of God. Besides, since by Wisdom, which is God himself, Kings reign, and Princes decree Justice, Prov. 8.15. Surely much more must God himself Reign, who is King of Kings, and Lord of Lords, and the Prince of all the Kings of the Earth.

If we desire demonstrative proof of Gods Kingdom, he hath omni Jure, by all manner of Right Jure Naturali, by Natural Right, he made the world, Heaven, and Earth, and Sea, and all the Creatures in them; and therefore ipso facto, even in that respect, that they are his Creatures, he ought to reign over them. This is a ground of his Universal Dominion over his Creatures, and as good ground there is for his special Kingdom, over, and in the Saints, Esay 43.7. It is written of Christ, I have created him for my Glory, I have formed him, yea I have made him; God promised him a Kingdom, Esay 32.1. and gave him all power in Heaven and Earth, Mat. 28. Yet have I set my King upon my holy Hill of Zion.

But of this ground, as also Jus Hereditarium, the Right of Inheritance, I have spo­ken enough upon Heb. 1. That Christ is the Heir, and Lord of all things, because by him God made the worlds.

He hath a right also of Redemption acknowledged, both 1. Temporal, as 1 Sam. 12.10. The people of Israel cryed unto the Lord, Deliver us out of the hands of our enemies, and we will serve the [...] And 2. Spiritual, Luk. 1.74, 75. That we being de­livered out of the hands of our enemies, might serve him in holiness and righteousness all the dayes of our life: Thus the blood or spirit of Christ purgeth our consciences from dead works, to serve the Living God, Heb. 9.14.

Beside all these grounds, God hath yet a right unto his Kingdom over us and in us; Jus Electivum, a Right of Election: We have chosen him to be our God, as Joshuah propounded the business to the Israelites, Josh. 24.15. If it seem evil to you, to serve the Lord, choose you this day whom ye will serve, vers. 21. We will serve the Lord. And Joshuah said unto the people, Ye are my witnesses against your selves, that ye have chosen the Lord to serve him.

These, beside many other are the reasons of God's Kingdom: Observe from hence, that the Office and Function of a King is lawful, we have a most glorious pattern and example in God himself; He hath a Kingdom contrary to the Tenent of some, and they not a few, who hold it unworthy of a Christian man to bear any Office, Fun­ction [Page 257] or Government in a Christian Common-wealth, whereas indeed such of all other are most meet and fit for the best and greatest imployment: and God himself honours these, even with his own Name, the Name of [...], Gods.

Obser. 2. The truth and faithfulness of God in performance of his Promise unto David, 2 Sam. 7.12. When thy dayes shall be fulfilled, and thou shalt sleep with thy Fa­thers: I will raise up thy seed after thee; and I will establish the Throne of his King­dom for ever. This Promise was not fulfilled in Solomon, otherwise than in the type, and that in part, for David had not yet slept with his Fathers when Solomon reigned, as he acknowledgeth, 1 King 4.8. Blessed be the Lord God of Israel, who hath given one to sit on my Throne this day, mine eyes even seeing it; much less was this performed in Solomon, That the Lord established his Throne for ever; for it's impossible to make it good according to the History, but that the true Solomon Christ Jesus, the true Jedediah; the Love and Peace of God (as Solomon and Jedediah signifie) should reign over the house of Jacob, the Church of God for ever, of whose Kingdom there should be no end, Luk. 1.32.

Obser. 3. This discovers, as the Right, so the Duty of Kings: A King is not for his own sake, but for his Peoples, over whom he reigns: Thus David, a man after Gods own heart, and a King of Gods own choosing, is said by St. Paul to have served his own Generation, Act. 13.36. And Christ himself who sits upon the Throne of David, the Prince of all the Kings of the Earth; He came not to be ministred unto, but to minister; and Rev. 1.9. we read of the Kingdom and Patience of Jesus Christ: he took upon him, [...], Phil. 2. Nay, God himself, the God and Father of our Lord Jesus Christ, I am, saith he, the Lord, the Holy One; the Creatour of Israel; your King, Esay 43.15. yet see how gently, and with what lenity and patience he administers his Kingdom, Esay 43.23. I have not caused thee to serve with an offering, nor wearied thee with incense; thou hast bought me no sweet Cane with money, neither hast thou filled me with the fat of thy Sacrifices; but thou hast made me to serve with thy sins; thou hast wearied me with thine iniquities: They made him thus to serve, yet was he their King.

A Prince is called [...], and [...], q. d. [...], and according to this pat­tern ought Christian Kings to govern their people, to be nursing Fathers of them, as [...], and [...], all used in Scripture to signifie to Feed and Nourish, as well as Rule and Govern: Out of thee shall come a Ruler or Governour, [...], who shall Rule or Feed (so 'tis in the Margin, Mat. 2.) my people Israel, and Kings are styled, [...], The shepherds of the people.

Such a King was Moses; (for a King he was, Deut. 33.5.) I am not able (saith he) to bear you my self alone: How can I my self alone bear your cumbrance, and your burden, and your strife? Deut. 1.12. And he had an example for this, vers. 31. Thou hast seen how the Lord thy God bare thee, as a man doth bear his Son, in all the way that ye went. And Act. 13.18. Psal. 8.1. [...], He bare their manners in the wilderness; or according to another reading [...], He bare you as a Nurse beareth or feedeth her Child. Thus God Reigned over his people, 1 Sam. 8.7. So that we see of what spirit they are who flatter Christian Princes, by propounding to them such a form of Government as befitted not such a King as God chose, but such as the people chose to themselves; Make us a King to judge us, like all the Nations, 1 Sam. 8.5. See the manner of such a King, vers. 11.18.

They who perswade Christian Princes to such a form and manner of Government, they give them all, that they may give them somewhat again. But we are all too ready to listen after the Kings Duty, and plead the Liberty of the Subject, and mean time neglect (I fear) our own Duty toward the Great King, and all whom he hath put in Authority under him.

Hence come Oppressions and Tyrannies into Christian Kingdoms, and Common­weals; mean time there have not been wanting such, as to humour the people, would tell them, what the Kings Office and Duty was toward his people, to preserve them in wealth and peace; and what their Liberties were, which the King ought to preserve. Mean time the King was not told what his Duty was towards his People, to be their [Page 258] Shepherd, to be a true Christian King, to imitate Christ the King in his Government, to execute Judgement and Justice; nor the people what their Duty was toward their King, That every soul should be subject to the higher powers, &c.

The King was taught what his Prerogative was, and what the Peoples Duty was to him; the People were taught what their Liberty and Property was, and what the Kings Duty was to them: Neither was taught what their mutual Duty was one to o­ther; neither what their common Duty was toward the King, Christ. Whether doth this King Reign over us yea or no?

Surely the Great King hath Jus ad Regnum, he hath right unto the Kingdom, and ought to reign over us: But who of us all, give him his right, who yields him pos­sesion of his Kingdom, and gives over himself unto him? who doth not crown him with thorns? who doth not make him serve with his sins? how few do? Nay, who doth not, if not in express words, yet in his life and conversation (which is the truest word) say plainly with those Rebels, Luk. 19.14. We will not have this man to reign over us? And so we drive him out of his own Kingdom and Dominion, Judg. 11.1. we read that Jephtah was a mighty man of valour, and he was the Son of an Harlot, or of an Hostess; (the Original word is the same.) And his Brethren, when they were waxen great, thrust out Jephtah, and said unto him, Thou shalt not inherit in our Fathers house, for thou art the Son of a strange woman: Then Jephtah fled from his Brethren, and dwelt in the Land of Tob.

Would ye know what this is to us? 'tis true, Jephtah was a figure of him who openeth and no man shutteth, Christ himself, Messiah, the Prince, the Mighty God, Esay 9. He is born of an Harlot, or the soul that had played the harlot, and now returned unto her first Husband: He is born of a strange woman, so we turn [...], the words signifie an after or second woman, and imply the second birth, for the first is, that which is natural, and then that which is spiritual.

The first Adam is of the Earth, Earthly; the second Adam is the Lord from Heaven, Heavenly; the Spiritual, Heaven it self, the God of Heaven: This Spiritual birth, this Heaven-born King in us: His Brethren, our carnal and earthly thoughts, affections and lusts being grown great against him, thrust him out of his own Dominion; and he mean time is dumb and opens not his mouth, he resists us not, but flyes into the Land of Tob: where's that? the good Land, the Land of Goodness, there the true Jephtah dwells. Now when men have expelled the true King; the Children of Am­mon war against us; God's the true Kings Kingdom, and Monarchy degenerates into the very worst of all Governments. A Democracy, a popular State. A wonderful and horrible thing is committed in the Land: The Prophets prophesie falsly, and the Priests take into their hands.—What's the reason of it? Ammon prevails, my peo­ple love to have it so; that's the true Ammon. The people refuse the waters of Shi­loah (which signifieth Christ, who is sent, saith St. John) and rejoyce in Rezin, Esay 8.6. their own choice, their own will and pleasure: so [...] signifieth (Esay 7.6.) we choose for our King, and reject, and expell the true Christ of God, who should Reign and Rule in us.

Thus, what the Jews impudently answer to Jeremy, pretending Gods right, Jer. 44.16. we really and truly answer in our lives: The word that thou hast spoken unto us in the Name of the Lord, we will not hearken unto thee, but we will certainly do what­soever thing goeth forth out of our own mouth, to burn incense unto the Queen of Heaven. Thus we depose the King of Heaven, whose right it is to Rule, and set up the Queen of Heaven, our own will, pleasure and delight; to rule and bear sway in us, and every man doth what is good in his own eyes. Mean time Jephtah is retired into the Land of Tob, whence it is, that all miseries are come upon us; the Lord is retired to his place, to Tob, to the Land of Goodness. O let us be exhorted to yield up the Go­vernment of our selves unto our own Natural and Lawful Liege Soveraign, our true Lord and Governour.

Who can number up the Arguments to perswade us, which are scattered every where in Scripture? I shall name a few: 1. The Prophets recommend that Golden Age unto us, when God Reigns, then all things which can make a Kingdom happy [Page 259] abounds. 2. The main and principal foundation of his Throne are Justice and Judg­ment, Psal. 89.15. Righteousness and Judgment are the base and foundation of thy Throne. Behold (saith the Prophet Esay) the King shall reign in Righteousness, and Princes shall rule in judgment; and lest that Government should be too severe and rigorous, the Prophet David adds, Mercy and Truth shall go before thy face. 2. Safety, the King is his Subjects Protector and Defender; so is the King Christ, Esay 32.2. The man shall be an hiding place from the wind, and a covert from the tempest. 3. He makes the Sub­jects Princes, Psal. 45.16. Wisd. 3.8. Eccles. 4.15. 4. Prosperity, and abundance of all good things, which are understood in Scripture under the Name of Peace, Esay 66.12. Behold I will extend peace unto her, like a River, and the glory of the Gen­tiles like a flowing stream, where is no wrong nor violence, there's no injury, no com­plaint; All the people shall be righteous, all shall be taught of God. The Wolf shall dwell with the Lamb, and the Leopard with the Kid, Esay 11.6, 7, 8, 9. For all the People of that Kingdom are not like those said to be in England, France and Spain; Regnum Hominum, Asinorum & Diabolorum: but they are all Kings and Priests.

But who can express the Glory, Riches and Excellency of God's Kingdom, but he who is a true subject of it? Alas! we do but hear reports of it now: when his King­dom shall come which we pray for daily, we shall say as the Queen of Sheba did to Solomon, 1 King. 10. It was a true report which I heard in mine own Land of thy Acts, and thy Wisdom; howbeit I believed not the words until I came and mine eyes had seen it, and behold the half was not told me: This wisdom and prosperity exceeds the fame which I heard: Happy are these thy Men, and happy are these thy Servants which stand before thee, and hear thy Wisdom.

Oh! who would not fear thee O King of Nations, for to thee the Kingdom appertains, Jer. 10.7. and Apoc. 15.4. Who shall not fear thee O Lord, and glorifie thy Name? for thou only art holy, for all Nations shall come and worship before thee.

Here's a great deal of strife and contention who should have his Will, who should Reign, who should prevail; [...] every one would be Master; we read the Apostles advise is, Be not many Masters. O that the like contention and strife were, who should most submit unto the King of Nations.

Edward the Confessor having no Heir, asked an holy Man who should reign af­ter him; He answered, God himself had a peculiar care of this Kingdom, and he would provide—

The King of Kings is retired into the Land of Tob, and hence all infelicity and mi­sery befall us: O let us endeavour to bring him back again, as the People did Jeph­tah; Let us go into the Land of Tob, Hos. 5.3. Let us desire him to dwell among us, to take up his residence with us, to fight our battels in us, it is the tenour of our Pe­tition to him this day.

Look impartially into the word of God, and ye shall find Christ's Government will discover it self two wayes.

  • 1. By the obedience of his Subjects.
  • 2. By the prosperity of his Subjects.

1. By the obedience of his Subjects; this followeth naturally from the Law of Relation and Correlation: where Christ Reigns there must be subjection and obe­dience; and the Apostle confirms it, His Servants ye are whom ye obey, Rom. 6.16. Now the question might be, wherein should we obey him? Let me yet remember ye, wherein consists the Kingdom of God and Christ? Rom. 14.17. If in these things ye obey Christ, ye are his Subjects; therefore it followeth immediately vers. 18. He that in these things serveth Christ is accepted of God, and approved of men.

There is much contention about the true service of Christ in his Church; St. Paul tells us, it is in Righteousness, that implyes departing from all evil, and doing all good: Thus much every man will confess, it's so generally granted in all Ages; [...].

Justitia in sese virtutes continet omnes;

In Righteousness all Virtues and Graces are contained; we must then depart from evil.

Now though all grant this, yet they will have the evil without them, yes, by all means: if such great men were removed, if all the Pictures and Images were bro­ken. Truly Beloved, many great Ones and their Power hath been removed; it was conceited, if the High Commission, and Star Chamber were put down, and the Bi­shops deprived of their Robes, all would be well: All this was done, and that per­haps deservedly; yet look into the lives of men, are they not as unrighteous as ever they were? is't not notoriously known, and do not some speak it out boldly, that they may now whore, be drunk, do any thing, and no man will call them into que­stion? Have not your selves heard it, and truly too spoken out of this place by an­other, that the lives even of Professors hath been worse since that power to curb and check them hath been removed? O Beloved, except that great man of sin with­in us, except our own unrighteousness, our pride, our enmity, our malice (cover them, with what specious names we will) except our unrighteousness be removed it's to small purpose unto us, what ever is removed without us, we may for all that be no subjects to Christ.

2. The second Imperial City is Peace, a peaceable life, wherein we must serve Christ: the Laws of this City are extant before hand, Mat. 5.22. I say unto you, whosoever is angry with his brother, shall be in danger of judgement; [...], without a cause, is not extant in any old Copy, saith St. Austin and Jerome; nor is it extant in the Vulgar Latin, or if it be added, as in some Copies it is, it signifieth rashly, and without measure, as well as without a cause, vers. 39. I say unto you resist not evil. vers. 44. I say unto you, love your enemies, &c. Rom. 12.17, 21. These Laws are indispen­sible by any power on Earth. Do we in these things serve Christ? then are we his Subjects, then he reigns, otherwise not: I appeal therefore to thee whoever thou art, Can'st thou be a Subject of Christ, and yet hate any man. it's impossible? St. Paul reckons these Affections among those who are without the Kingdom of Christ, Tit. 3.3, 4, 5. Can'st thou say yet, that thou art a subject of Christ, yet nourish and harbour contention and bitterness against thy brother? The Apostle gives thee the lye, Jam. 3.14. If ye have bitter envying and strife in your hearts, glory not, and lye not against the truth. But thou wilt say, thou may'st hate God's enemies; 'tis true, begin then with thy self; why, am I one of Gods enemies? The Apostle, Col. 1.18, 19, 20. having spoken of Christ and his Kingdom, vers. 21. he tells us who are his enemies, and vers. 22. who are his friends; let me therefore ask thee, dost thou commit evil works? questionless thou art Christ's enemy, and wilt thou hate Christs enemy when thou art in the same condemnation?

Object. But I am reconciled.

Then thou art an holy man, unblameable and unreproveable in Gods sight; if so thou wilt hate no man, Tit. 3.3, 4, 5. O Beloved, our unpeaceableness, hatred, envy, declare plainly we are not Christs Subjects, nor doth he reign over us; who then reigns over us? His Servants and Subjects we are whom we obey: surely if we be such as delight in unpeaceableness, war and contention, we are the Subjects of Abaddon and Apollyon, Apoc. 19.11. But we serve Christ.

So the Samaritan woman thought, Joh. 4. but our Saviour tells her, vers. 22. Ye worship ye know not what, surely we worship not the Son of God, but the Son of Tabeel, Esay 7.6. who this is no man knows, Chald. Paraphrast. Regem, qui nobis bonus sit & commodus; a God that will fit our condition, such a God as we our selves are; we think wickedly, that God is such an one as our selves, Psal. 50. We worship Rezin, Esay 8.6. who is that? even our own pleasure and delight, the Son of Remaliah, the great high God of our own choosing, and neglect Siloah, i. e. by interpretation Sent; (Shilo which is the same) this King whom the Father hath sent to reign over us. And if our own pleasure rules we crown Christ with thorns, and make him serve with our sins, and say in our life, we will not have this man to reign over us, Luk. 19.14. yea we say as they in Jeremy 44.16. yea we Crucifie our King, Jam. 5.5, 6. and then that fearful threatning belongeth to us, Esay 8.5, 6, 7, 8. and that Luk. 19.27.

The same Subject continued on JEREMIAH XXIII. 5.

He shall reign a King and prosper, and shall execute judgment and ju­stice in the earth.

IN which words we have the promise of a King, and the manner of that King, how he shall administer his Kingdom.

1. As touching himself, He shall prosper.

2. As concerning his Subjects, He shall execute judgment and justice in the earth.

1. The word in the Original is [...], which our last Translators turn here, He shall prosper; they turn it elsewhere to deal wisely or prudently, and indeed the word signifieth both, and is accordingly rendred by the LXX. sometimes by [...]; to understand, and divers words of that nature; sometimes by [...], to prosper, or have good success. The very ancient English Translations have it thus, He shall pro­sper with wisdom, and so it comprehends both the sences of the word, and yet they express not the full meaning of the word; for we may add hereunto that significa­tion which ariseth from the conjugation here used, Hiphil, according to which it sig­nifieth to make wise and prosperous. And so the full meaning of the word is this, He shall prosper with wisdom, and shall make his Subjects wise and prosperous; where­in though I vary somewhat from our last Translation, yet I hope no understanding Auditor will take exception, since the word is of larger extent, as the very same Translation testifieth in divers places: And I follow the Example of three Ancient English Translations, which I tell ye the rather, because some suspect danger of Po­pery, so often as they hear any differing from the last Translation, not considering that there were Learned and pious Protestants before the last English Translation was in being, and they Authors of very excellent Translations, nor that while they avoid one kind of Popery they run into another. It is one main part of Popery to adhere to the Vulgar Translation; so that though the Original it self differ from it, yet the Authority of that must not be questioned, (Evertit in that is for everrit do­mum) so it seems do these men adhere to the last English Translation; what's their Argument? because we shall then resolve all into the Authority of men. I pray ye, what were the last Translators, were they not men? yes, and worthy men, some of them Martyrs; but I pray you, in whether of the Two is the more danger of re­solving all into the Authority of men: When we confine our selves to one, which may, nay doth err, or fall short of truth in more than one place, or in humility, obe­dience and prayer unto the God of Wisdom, to search the harmony and agreement of the Scripture with it self, which is the best way of understanding it; and to exa­mine our own Ancient Translations, as also other of the Reformed Churches abroad, and to beseech the only wise God for the guidance of his spirit, which may lead us into all Truth. And truly Beloved, I am not ashamed to tell you, that this is my way of opening the Word of God.

The Reason why our Lord thus prospered with Wisdom may be considered, in regard

  • 1. Of the principle of wisdom in himself.
  • 2. Of the objects of it.

1. The Principle of Wisdom in himself is no other than the spirit of Wisdom and Ʋnderstanding, which the Lord promised should be upon him: There shall come forth a Rod out of the stem of Jesse, and a branch shall grow out of his Roots; and the spirit of the Lord shall rest upon him; the spirit of Wisdom and Ʋnderstanding, &c. and this spirit shall make him of quick understanding in the fear of the Lord, Esay 11.1, 2, 3. and unto him God the Father gives not his spirit by measure, Joh. 3.34.

2. In regard of the objects, exceeding various, full of contingency and doubtful events; the same spirit of Wisdom is a spirit of Counsel, Esay 11.2. whereby every purpose is established, as a ship by the ballast, Prov. 20.18. And this spirit of Wis­dom [Page 262] and Counsel, knows all the reasonings of men, goes through all understandings, and however doubtful and contingent things may be in themselves, yet they are seen and certain unto the spirit of wisdom, Qui attingit à fine usque ad finem fortiter, disponit omnia suaviter; He reacheth from one end unto another mightily, and dispo­seth and ordereth all things sweetly, saith the wise man.

Observe then the transcendent wisdom of the King, Christ, surpassing all other wisdom in the world, he prospereth with wisdom. It is an excellent Rule, Sapientis est in Consilio fortunam semper habere; a wise man must in all his deliberations consider what may happen: He must never intangle himself so in his plots, never shut up him­self so, that if the worst come to the worst, he may have a window to leap out at.

See a notable Example of this, Mat. 22. Luk. 20.20. The Pharisees and Herodians hoped to have intangled him with a dilemma, and so have either betrayed him to the Power and Authority of the Governour, or else made him odious unto the peo­ple, for should he answer that they should not pay Tribute, they had their end; then Pilate and Herod would both agree he was an enemy to Caesar: if he should answer that they should pay Tribute, they had their end too, for then they would betray him to the fury of the people, which was most what of Judas Gaulonites his Opinion, [...]. That God alone is the Ruler and Lord of his People; so that it was unlawful for them to acknowledge any external power of men over them, which was not of their Brethren. This was the cause of Jeremiah's trou­bles, while he perswaded the Jews to yield to Nebuchadnezzar: And there was not any mischief which befell the Jews, whereof this Opinion was not the cause, as Jo­sephus observes: so that it appears to have been a most treacherous question, and that the rather, because propounded by seeming Religious and Holy Men, who came as it were to be resolved by him in a Case of Conscience; Totius injustitiae nulla ca­pitalior est, quàm eorum qui tum cùm maximè fallunt, id agunt, ut viri boni videantur.

Observe then the wisdom, he calls for a Roman penny, whereon the Image and superscription of Caesar was, which testified that Caesar was the Governour of Judea, and while they used his Coyn, they themselves tacitely acknowledged as much, for as making Laws, so Coyning Money, these are peculiar to the Chief Governour. Render therefore (saith he) unto Caesar the things which are Caesars: To pay Tribute unto Caesar involves nothing contrary unto Gods Law.

If Caesar, or any other Power prescribe any thing contrary to God's Law, we must obey God rather than man; so wisely our Lord escaped their treachery in common, passing between both inconveniencies; as when they would have cast him down headlong, Luk. 4.30. he passed through the midst of them, and went his way, and with­all left a sting behind him in their Consciences, who under a glorious pretense of Piety and Holiness contended for subjection to worldly Governours, and mean time violated their Oath towards God.

And as his wisdom was seen in defense of himself, so of his true and faithful Sub­jects, against all the subtil and malicious policy of worldly men; for howsoever it be true, that even worldly wisdom excells folly as far as light excells darkness, while it contains it self within the bounds of it, yet when it deviseth any thing against Christ and his Church, it proves but madness and folly; as a quick-sighted man may see far and not hurt his sight whiles he bounds it within his sphere and kenning; but when he darts his sight against the Sun-beams, or if he will look upon the Sun in his strength, he may endanger the loss of his eyes: So many the most wise and politick men see far in worldly businesses, but if they plot against the Sun of Righteousness, their wisdom will be turned into foolishness.

What mischievous plots used Pharoah against the Lord and his People, but Exod. 1.9, 10. the people increased; Let us, saith he, deal wisely with them; this he at­tempted to do two most mischievous wayes, by abasing their Spirits, and by mur­dering all the Males that should be born, but as they afflicted them, so they multiplied.

The Lord threatned to cut off from Ahab all his Posterity; but Ahab hoped to e­lude that menace, and to leave behind him a numerous Issue, seventy Children, whom he took care that they should be brought up, and fitted for Government, [Page 263] 2 Kings 10. but what followed but the ruine of him and his house? What a plot had Herod upon Christ, the new born King, whom that he might not fail to kill, he caused all Children of two years old and under to be put to death; yea lest his own Son should be he, he spared not him: But later Examples there are, and more proper to us.

What stratagems have there been, and yet are used by that Ecclesia Malignantium, against Christ and his Church in this and the neighbouring Kingdoms; yet their plots hitherto blessed be God, have been discovered, and partly defeated; why? There is neither wisdom nor understanding, nor counsel against the Lord, Prov. 21.30. Their wisdom prospers not against Christ: Christ he prospers with wisdom, saith the Text.

3. Observe then whither we may safely have recourse in times of straits and dan­gers; whither, but to the King, Christ the Counsellour: I believe there is scarce any man among us so wise in these dangerous times, but he will confess he wants the advise of some wiser than himself. To whom can we have recourse so safely, and with so good success, as to him who prospereth with wisdom?

When all Humane Counsels are at a loss, when it is [...], when the di­stress is remediless, inter saccum & saxum, inter malleum & incudem, between Abra­ham's sacrificing knife and Isaac's throat: He delights to shew himself in the mount, it's become thence a Proverb; In the Mount will the Lord be seen, Gen. 22.14. When the tale of bricks is doubled, and the task-masters were grown tyrannical, then comes Moses, Exod. 3.

When his people were intangled in the Land, and the Wilderness had shut them in, the Sea before them, Pharoah and his Host behind them; Then stand still, and see the salvation of the Lord, Exod. 14. In the time of straits when there is no evasion, then in such a time when all our Counsels are at a loss; Call upon me, saith he, he will be as good as his word, he will not suffer ye to be tempted above what ye are able: The Lord knows how to deliver the Righteous, 2 Pet. 2.

4. Observe the reason of all those Geofalls, errours in counsels, ill successes, losses and crosses, defeats, slurs and over-sights; Mens Counsels and designs prosper not, because not guided by Divine Wisdom: Christ prospers with Wisdom, and renders all Counsels adle and unprosperous which are not taken from him; yea, ye shall ob­serve it, that he over-rules the craftiest Politicians by simple and most foolish Coun­sel. What Council ever foresaw all inconveniencies, all mischiefs which would fol­low upon their Counsels? what's the reason? Jerem. 8.8.9. Rom. 1.21, 22. Because when they knew God, they glorified him not as God; professing themselves wise, they be­came fools; Quos perdere vult, prius dementat; God overthrows them.

The Pharisees took counsel against the Apostles to put them to death, Act. 5.33. A most compendious way to suppress the Gospel and smother it, as it were in the womb; but Gamaliel propounds seeming simple counsel, vers. 38, 39. but sure it was of God, to defeat that wicked and ungodly counsel of the Jews: to him they agreed, the Text saith.

Hushai well knew, that vain-glorious fools, such as Absolom was, would be soonest taken with swelling words of vanity; Prudentis est in Consilio fortunam semper ha­bere.

Te facimus fortuna Deam, Coeloque locamus.

Achitophel, 2 Sam. 16.23. whose counsel was as if a man had inquired the Oracle of God, and that both with David and with Absolom: He gave good counsel to Abso­lom, 2 Sam. 17. the Scripture calls it so, vers. 14. David had not yet fortified him­self, when he was weary and weak, Achitophel would have set upon him with four thousand men, and have surprized him unawares; Absolom having heard what he required, inquired further, and would have also the counsel of Hushai the Achite, and he saith, the counsel of Achitophel which he hath given is not good at this time, it was not good indeed for David; well, what was Hushai's counsel better than Achi­tophel's? nay his counsel was the most foolish that ever was given, vers. 11.12, 13. [Page 264] yet was this most foolish counsel followed, ye have the reason, vers. 14. God hath chosen the foolish things.

Consol. Unto the faithful subjects of Jesus Christ, who are obedient unto him, hear his sayings and do them: Happy, thrice happy they, such as our Lord likens to a wise man, who built his house upon the Rock, Mat. 7.24. We call him Lord and Master, and our King, and indeed so he is. Then build upon his words: the words of Christ are either, 1. Such as declare him the head, the corner stone, the door, the Author of eternal salvation unto those who believe; or else 2. Such as require our obedience of faith: And then look through the whole Word of God, what is re­quired of thee; do it, endeavour withall thy heart, that thou mayest receive strength to do it: There's no dissembling with him, with whom we have to do, Heb. 4.12. without this there is no salvation, with it most certain salvation.

If now thou be such a wise man, who thus buildest thy house upon the Rock Christ, no rain of temptation, nor floods of ungodliness, nor the winds of false doctrine which blow from every quarter shall shake that house, for it is builded upon a Rock. Upon this Rock, Christ builds his Church of Believers and obedient men, and the gates of hell shall not prevail against it; no counsel against thee shall prosper; no wea­pon that is formed against thee shall prosper, Esay 54.14.17. But what ever thou shalt do shall prosper.

Exhort. To guide our affairs by Christs Wisdom: 1. In regard of Christ; He prospereth with wisdom, his Name is called Counsellour, Esay 9.6. and the spirit of Counsel rests upon him, Esay 11.2. He is wise, faithful, good, how ready to hear good men before they call, Esay 65.24. 2. In regard of our selves, who are obnoxious to ignorance and errour: So that the way of a man is not in himself, nor is it in man that walketh to direct his steps, Jer. 10.33. he is like a Traveller in an unknown way; stat & incertus est. 3. The things also themselves are so intricate, and that the ra­ther, that they might force us to the best Counsellour.

Obj. But I have sought the Lord in his Ordinances, by Prayer, by Fasting, hear­ing the Word, by Communicating with him, receiving the blessed Sacrament, yet he hears us not, nor delivers us. Truly Beloved, these are all the Ordinances of God; but I observe it, and so may you, that we magnifie these Ordinances which may be done outwardly by all men, but neglect those which Moses calls God's Or­dinances, Lev. 18.4. Ezech. 11.20. and in obedience to these we must seek counsel of Christ, and not only in, 1. Prayer, Esay 1.15, 10. 2. Fasting, Esay 58.2, 4. 3. Hearing the Word, Ezech. 33.30. 4. Receiving the Sacrament, of these it is said, Luk. 13.26, 27. Then shall ye begin to say, we have eaten and drunken in thy pre­sence—I tell you, I know you not. We seek the Lord in these Ordinances, not in those Commandments of God, and then God will not guide us, but if we pray as David did, Psal. 32.7. Thou art my hiding place; and the Lord answers, vers. 8. I will instruct thee and teach thee. He hath given us former advice, and we have neg­lected it, Job 28.28. [...], And unto man he saith, the fear of the Lord, that is wisdom. Mich. 6.8. And what doth the Lord require of thee, but to do justly, love mercy, and to humble thy self, to walk with thy God? He hath taught us these Les­sons; have we learned them? when we have practised these he'l give us more par­ticular counsel, touching our present estate, yea our King hath given us counsel touching it, read Esay 30. Jer. 8. so he adviseth, Josh. 1.7, 8. This is your wisdom, Deut. 4.6. Keep therefore, and do them, for this is your wisdom.

Means 1. Remove self-conceitedness. 2. Cease from thine own wisdom; be not wise in thine own eyes; be a fool in this world, that thou mayest be wise; such a fool was Michajah, he had good advise given him to be discreet: Such a fool was St. Paul, and the rest of the Apostles, we are fools for Christ's sake. Such fools are many faith­ful Ministers of the Word, who will not be the servants of men, but the servants of Jesus Christ, no not to gain the applause and approbation of men, by preaching un­to them smooth things.

Observe the reason of that wisdom which is in faithful men; the wisdom it self, Christ himself instructs them: See Notes in Joh. 1.12. I will give you a mouth, and [Page 265] wisdom, which none of your adversaries shall be able to withstand.

Repreh. This reproves those Rebels to Christ who would prosper fain, but yet will not follow the counsel of God's wisdom; such were the Jews in their times, Esay 30.1. Wo to the Rebellious Children, saith the Lord, who take counsel, but not of me, &c. vers. 2, 3. and what comes of it? shame, vers. 5. And what was God's counsel which they rejected? vers. 7. God had cryed to them, Their strength is to sit still;— and therefore vers. 15. In returning and rest shall ye be saved.

Observe a compendious way of thriving, growing rich and prospering; what else is it but hearkning to the Divine Wisdom of Christ, our King? He prospers, and makes his Subjects wise and prosperous. This were a good Gospel indeed, and good news to every man; who will shew us any good? Psal. 4. The custom of this cove­tous Age hath perverted our Nations sence of the true Riches, abased our thoughts, and drawn them down to the Mammon of iniquity, which was indeed Godliness with contentment, which is the greatest gain, 1 Tim. 6.6. And wherewithal should we be content, vers. 8. having [...], food and rayment: The words sig­nifie the meanest and most ordinary; Jacob conditioned with God for no more. It is Godliness then that is the true gain; and the Good man is the Godly man; though the custome of speech hath carried it otherwise, that the rich man is the good man, and the richer the better man; it's an evident sign what men count goodness; out of the abundance of the heart the mouth speaketh. But the time is now coming, when that other true wealth will be esteemed, the riches of Gods Grace, Eph. 1.7. the riches of Christ, Eph. 3.8. The riches of the full assurance of understanding, Col. 2.2. And he shall be accounted a rich man, who is rich in faith, Jam. 2.5. rich in good works, 1 Tim. 6.18. and rich towards God, Luk. 12.21. And truly Beloved, this very time wherein we live is the most seasonable for the purchasing of this wealth, is it not your own rule. 'Tis most seasonable to buy commodities when they are most cheap, especially if they will last: All these commodities they are lasting, ever­lasting, and as cheap as may be. Confer Notes on Psal. 112.9.

II. He shall do judgement and justice in the Earth.

WHerein we must enquire, 1. What is meant by judgement and justice? 2. What it is to execute them?

We may consider these either

  • 1. Severally or apart; or
  • 2. Joyntly.

These two meet us often together in Scripture, and according to divers opinions, receive divers interpretations, with which I shall not much trouble you, but name only such as fits this Text.

It is by many conceived, that by [...], here, and elsewhere, the publick execu­tion of judgement upon malefactors and evil doers, and that by condemnation is to be understood; and by [...], is to be understood, the defence of just and good men from the injury of evil: And so we often find the words used, as 2 Sam. 8.15. Da­vid reigned over all Israel, and David executed justice and judgment among the people, 1 King. 10.9. Therefore the Lord made thee King to do judgment and justice, Esay 16.5. In mercy shall the Throne be established, and he shall sit upon it in Truth, in the Ta­bernacle of David, judging and seeking judgment, and hasting righteousness, Jer. 21.11. Touching the house of the King of Judah, hear ye the word of the Lord: Thus saith the Lord, Execute judgment in the morning; thus it belongs to Christ: but if it were only so, then should judgment and justice be proper only unto Governours, Magistrates and Princes, to whom properly execution of judgment and justice appertains.

But these Two meet us often elsewhere in Scripture, where they belong as well to private persons, as Gen. 18.19. I know that Abraham will command his Children and his houshold after him to keep the way of the Lord, and to do justice and judg­ment, Esay 56.1. Keek ye judgment, and do justice, it's a precept common to all. [Page 266] And thus also Christ as a King promotes judgment and justice among his Subjects.

Let us consider them, 1. Severally and apart; so

Judgment is taken, either

  • 1. Largely, and so it signifieth all duties of all men, Psal. 37.28. depart from evil and do good, for the Lord loveth judgment.
  • 2. More strictly, as it notes that which may be exacted of any summo jure, by rigour and strict­ness of justice. And thus [...] and [...] are op­posed, Jam. 2.13. judgment without mercy.

In the former sence it belongs to all and every man, Mich. 6.7. In this latter it belongs to Kings, and all in Authority, when they have to do with incorrigible ma­lefactors. Righteousness also is more largely taken, and so it contains all Virtues and Graces, or else it hath a more special signification; and so it is either

  • 1. Distributive, or
  • 2. Commutative:

Distributive belongs to the Magistrate, or whosoever is in Authority, to distribute punishments and rewards; or Commutative, and so it is that justice which regulates private persons in their Commerce and Trade. But because the mercy of the Lord is over all his works, and the way of the Lord is judgment and justice, Gen. 18.19. judgment is here not ordinarily to be understood in the rigour of it, as opposite un­to mercy, but [...] with an allay of mercy; and therefore judgment is often taken for equity, Esay 30.8. Therefore will the Lord wait that he may be gracious unto us, and therefore will he be exalted that he may have mercy upon you; for the Lord is a God of judgment, i. e. equity, Jer. 10.24. Correct me O Lord; but in judgment, not in thine anger, i. e. moderately, and with equity, as he promiseth to deal with Jerusalem, vers. 30, 34. I will correct thee in judgment.

Now as summum jus, is summa injuria, so is summa justitia; and therefore as judg­ment hath an allay of mercy, so likewise Righteousness is here to be understood with the temper and allay of mercy. Thus that which we read, Mat. 23.23. Judg­ment, mercy and faith refers to Mich. 6.6. To do judgment, i. e. equity, to love mercy.

This notion of Righteousness taken for Mercy is very frequent, Deut. 6.25. it shall be our righteousness, if we observe to do all these Commandments LXX. [...], our mercy; who shall ascend into the Hill of the Lord? He that hath clean hands, and a pure heart he shall receive the blessing from the Lord, [...], Mercy or Righ­teousness from the God of his Salvation, Psal. 24.5. and 33.35. The Lord loveth Righ­teousness and judgment; [...], Mercy, and divers the like, as Mat. 1.19. according to this notion we understand [...], vide Grot. in locum, Esay 57.1. The word [...], signifieth generally to do, or make something; and more specially to make in such a sense as we use it in our En­glish to exalt; as when we say, He made such an one, i. e. advanced him. Thus the Lord made Moses and Aaron, 1 Sam. 12.6. i. e. advanced them. Thus the Lord made Twelve Apostles, Mar. 3.14. Hoc fecit Wickam, he meant advanced. And in this sense our Ancient English Translators rendred the word; He shall set up Equity and Righteousness again in the Earth: I take it in both senses, for so surely Christ ex­ecutes Judgment and Righteousness where ever it is done, for without him we can do nothing: He shall be for a spirit of judgment to him that sitteth in judgment, Esay 28.6. And he it is who advanceth and erects Judgment and Justice, Esay 42.1. Be­hold my Servant which I uphold, mine elect, in whom my soul delighteth: I have put my spirit upon him, [...]. He shall bring forth judgment to the Gentiles; the word signifieth a producing, or bringing forth that which was hidden, and behind a cloud, or under the Earth before.

The truth of this is seen in all those places where Christ's Kingdom is promised, Esay 9. He shall establish his Kingdom with judgment and justice; and 11.34. and 16.5. In mercy shall the Throne be established, and he shall sit upon it in truth in the Taber­nacle of David, judging, and seeking judgment, and hasting righteousness. Hath he not made thee? Deut. 32.6. and Esay. 43.7. I have created him for my glory, yea, I have formed him, yea, I have made him, yea, exalted him.

The reason of this, in respect of

  • The Father as the
    • Principal Cause.
    • Impulsive Cause.
  • The Son.

The reason may be considered in the principal cause of it; Divine Ordination, for the Father hath committed all judgment unto the Son, Joh. 5.22. and the Impulsive cause of it in the Father. His love to Judgment and Righteousness, Psal. 33.5. The Lord loveth Righteousness and Judgment, and 37.28. the Lord loveth Judgment: His love unto his Creature, because the Lord loved Israel, so because the Lord loves his Israel, his Church for ever, therefore he made thee King to do Judgment and Justice, 1 King. 10.9. Gal. 6. He hath made Jesus Christ unto us, Righteousness, Wisdom.

2. In regard of the Son, Judgment and Justice could not be done without him, Esay 59.16. in their great spiritual desolation, when as Judgment and Justice were fallen; He saw that there was no man, and wondered that there was no Intercessor, there­fore his Arm brought Salvation unto him, and his Righteousness, it sustained him. This was figured, 2 King. 4. vers. 29. Elisha sent his staff to raise up the dead Child, but it would not be, he came himself and did it. The Law made nothing perfect, Heb. 7. but what the Law could not do, God sent his Son in the similitude of sinful flesh, and con­demned sin in the flesh.

The end, the glory of the Lord, wherewith he would not only fill the Land of Israel, Operatus est salutem in medio terrae; but the whole earth, Numb. 14.21. All the earth shall be filled with the glory of the Lord, Esay 6.3. The whole earth is full of his glory, so Psal. 72.19.

Object. we see so great iniquity and injustice in the earth, that it seems impos­sible, that judgment and justice should ever be executed in it; to those who in good earnest reason thus, we answer as our Saviour said of the Sadduces, Mat. 22.29. they err, not knowing the Scripture, nor the power of God.

1. Not the Scripture, which every where testifieth of such a Kingdom of Christ to come, see Esay 9.7. and 11.4. Jer. 33.15. Mich. 4.3.

2. Nor the power of God or Christ, who hath all power in Heaven and in Earth, Mat. 28. But the truth is, we are disobedient and so unbelieving that any such thing shall ever come to pass in us, and because our works are evil, therefore we love darkness more than light, Joh. 5.9. pleasures more than God. And truly Beloved, because the Prince of the air hath power in us, by reason of our disobedience, Eph. 2.2. it's very observable, that men are more apt to ascribe power to the Devil than to Christ himself: The Devil can exercise all false judgment and unrighteousness, and that in the earth too, but Christ cannot; this is unbelief: Christ finds no faith among us, and therefore he cannot work any great thing, or works among us, Mat. 13.5. He who can hope for such times as these, he is accounted little better than a mad man, yet such a Golden Age must come, or else (which is no less than blasphemy) we must accuse the Scripture it self, the Word of Truth, of falshood. Unless we should put off this Kingdom of Christ in Judgment and Righteousness, till we have put off the Body, when (Eccles. 9.10.) there is neither work, nor device, nor know­ledge, or wisdom in the grave whither thou goest. Thou art an Adulteress, when thou art importuned by thy sin, thou usest but half thy strength.

2. Observe, wherein consists the power and government of Jesus Christ? He sets up Judgment and Justice in the earth; this is his way, Gen. 18. an unknown way, the Psalmist prayes for the knowledge of it, Psal. 67. God be merciful unto us, &c. That thy way may be known; this Judgment and Justice he executes now among all his Sub­jects, for now is the judgment of this world, now shall the Prince of this world be cast out, Joh. 12.31. Now all those who are Subjects to him he judgeth, and condemns all sin for sin, Rom. 8. and justifieth for just, what ever is righteous; ye find a descri­ption of Christ's Kingdom to this purpose, Esay 32.1. A King shall reign in Righte­ousness, and Princes shall rule in judgment, and then what shall his judgment be? v. 5. The vile person shall be no more called liberal, nor the churle said to be bountiful: For the vile person will speak villany, and accordingly shall be accounted vile: As his [Page 268] name is, so is he: Nabal is his name, and folly is with him, 1 Sam. 25.25. and v. 8. The liberal person deviseth liberal things, and by liberal things he shall stand; as his life is so he shall be accounted: It was prophesied of him, Esay 11.3. He shall not judge after the sight of his eyes; if he had, he would have judged the Scribes and Pharisees holy men, according to their profession, and glorious ostentation of holiness; but he knew their hearts and inward thoughts, accordingly denounced woes against them: Wo to you Scribes and Pharisees, Hypocrites. He judged not according to the hearing of the ears, for when some came to insinuate themselves into him, under fair pretences, Master, we know that thou art true, and teachest the way of God in truth; neither carest thou for any man, nor regardest thou the persons of men: though the words were true, yet he judged not according to these pausible insinuations, but he perceiving their wickedness, said, why tempt ye me, ye Hypocrites, Mat. 22.17.18.

Obser. 3. This discovers the false judgment of many, who judge unjustly of things and persons; as when we call an action in it self indifferent good, by name, and esteem our selves the better for performing of them. Thus men call abstinence from meat, which of it self, and in it self is indifferent, by the name of a fast; whereas in­deed abstinence from sin is the true fast: and therefore the Lord justly reproves the Jews, and I believe, he may as justly many of us, Esay 58. for their false judgment; They seek me daily, saith he, and delight to know my wayes, i. e. judgment and justice, as a Nation that did Righteousness, and forsook not the ordinance of their God: They ask of me the Ordinances of Justice, and delight in approaching to God: And thence it was, that they judged highly of themselves, as if God in justice could not but re­spect them for it; and just so do we, we think we have done God some notable good service, when we have kept such a fast as they did; yea, we are ready to ex­postulate with our God, Wherefore have we fasted, and thou seest not? wherefore have we afflicted our souls, and thou takest no knowledge? we expect God should upon these performances, presently subdue all our enemies, and return our prosperity: But what's the answer of the Lord unto them? Behold, saith he, in the day of your fast, ye find your own pleasure, ye fast from meat, and macerate your bodies; mean time ye cocker, and make much of your own lusts, as covetousness, and pride, and wrath, and fleshly delights, and pleasures; ye whip the the cart only, and let the horses go free. Is it not thus with many of us, are not many of them more cholerick and passionate, and proud after their day of humiliation than before? and think it a great credit that they have sate so many hours, and eat nothing, not considering that in God's judgment, a fast requires the emptying of our selves of our lusts, and doing our Chri­stian duties, not only the abstinence from meat; and therefore vers. 4. Behold, saith he, ye fast for strife and debate, and to smite with the fist of wickedness; is this the fast that I have chosen, for a man to afflict his soul for a day?

A like errour in judgment we commit, when we call things in themselves good, by the names of the best things; as I observe it, and you may, that we call Prayer, hearing the Word, the receiving of the Sacrament, by the names of God's Ordi­nances, they are indeed ordained of God, but I never read them called so in Scri­pture, yet magnifie these under that name, and judge highly of our selves for the performance of these; yet as the Papists glory in opere operato, as they call it, while mean time we neglect those which the Lord calls his Ordinances, i. e. his Command­ments, so ye shall find them called, Levit. 18.4. Ezech. 11.2. Psal. 99.7. See how the Lord discovers this false judgment, and false righteousness; they pleased them­seves in their long Prayers, Esay 1.15, 20. hearing the word, Ezech. 33.30. receiv­ing the Sacrament, Luk. 13.26, 27.

3. Justice and judgment are fallen in the earth; ye shall see the truth of this, Esay 59. where the Prophet describes the state of things in the world, before Christ's Kingdom be erected in judgment and justice, and before he rules in us: None calleth for justice, nor any pleadeth for truth: their works are works of iniquity, wasting and destruction are in their paths: The way of peace they know not, and there is no judgment in their goings, they have made them crooked paths, whosoever goes therein shall not know peace: Therefore is judgment far from us, neither doth justice overtake us, we look for [Page 269] judgment but there is none, for salvation, but it is far off from us. In transgressing, and lying against the Lord, and departing away from our God; Judgment is turned away backward, and Justice standeth afar off; for truth is fallen in the streets, and equity cannot enter; yea, truth faileth, and he that departs from evil maketh himself a prey, or is accounted a mad man: And the Lord saw it, and it displeased him, that there was no judgment. It is somewhat a long but a most pertinent description of our times, wherein we have lost the true estimate and judgment of things, as the Prophet there complains.

Now, when Judgment and Justice are fallen, what is set up? what else, but spiri­tual wickedness in heavenly things? spiritual pride, and high mindedness, high opinions of our own knowledge, our own made-holiness, outward shews of Religion; whether they be pompous and glittering Ceremonies, wherein some men place all their Re­ligion, or outward ostentation of zeal without knowledge, or common honesty; and what ever else exalts it self against the Justice and Judgment of Jesus Christ, of all which our Lord passeth a common judgment, Whatsoever is high among men, is an abomination before God, Luk. 16.15. Which is done commonly one of these wayes; when either, 1. We call an action indifferent, by the name of an action simply good; or, 2. When we call a good action by the best name; or, 3. When we call that which is evil, by a good name: This discovers that abominable partiality which reigns among false Christians, in place of the Judgment and Justice of Jesus Christ; they judge unrighteous judgment, and that both in respect of things and persons; ye have this prophesied of, to be under the Gospel, whereas the Prophet Esay had described Christ's Kingdom, chap. 4. chap. 5. He discovers their degenerate and apo­state condition, and denounceth a woe upon them for their covetousness, v. 8. their drunkenness, v. 11. and [...]. 20. Wo unto them that call evil good, and good evil, Hebr. [...], w [...] pronounce judgment of the evil, that it is good, and say of good, that it is evil; who put darkness for light, and light for darkness, who put bit­ter for sweet, and sweet for bitter: and do we not find the same false judgement and justice among us? What's more ordinary, then to say of evil that 'tis good, and of good that 'tis evil, [...], it's a common fallacy, wherewith wise men suffer them­selves to be befooled, when we call things evil by good names: As Jehu, exceeding his Commission, which was to cut off Ahabs house, he invites Jehonadab to go with him, 2 King. 10.16. Come with me, saith he, and see my zeal for the Lord; he was ex­ceedingly zealous with a bloody zeal against more than he had Authority to destroy, yet mean time allowed himself in Jeroboam's idolatry, v. 31. as many now-a-dayes are extreme rigorous and zelotical against the sins of others, yet as extreme indulgent toward themselves, and allow themselves in debaucht and sinful courses.

Most terrible is the judgment of God against such unrighteous judgment, Rom. 2.1, 2, 3. And therefore though Jehu had a good cause, God's warrant, yet whereas he judged others, yet did the same things, the Lord denounceth the like judgment a­gainst Jehu's house, that he had against Ahab's by Jehu, Hos. 1.4.

A just ground of reproof of those, who set up a judgment and righteousness of their own, as did the Pharisees of old, Rom. 10.3. They went about to establish their own righteousness. This is the Religion of every several Sect; as Mirandula speaks of Sects of Philosophy, magnum est aliquid in omni Secta. Some propound unto them­selves a bravery of Religion, outward pomp and ostentation of Ceremonies, and if that can be obtained, and the Pope acknowledged the Infallible Judge of it, they have their Judgment and Righteousness that they care for. Others think Christ's Judgment and Righteousness erected, if they have no Ceremonies at all: Others would have somewhat they have not, but what I know not, nor I am perswaded do they themselves; but if they had not something they have, and had some new thing instead of it, then they were in their Kingdom; but all this while Christ is not in his, for while every man strives to set up his own way, his own justice and judgment, God's way, and Christ's way of judgment and justice must be trodden under foot.

Put away lying; thus saith the Lord, Keep ye judgment or equity, and do justice, Esay 56.1. He hath shewn thee O man what is good, and what doth the Lord require of thee, [Page 270] but to do justly, and to love mercy, and to walk humbly with thy God? Mich. 6.8. Zach. 8.16. These are the things that ye shall do, speak ye every man truth to his neighbour, execute the judgment of truth and peace in your gates, and let none of ye imagine evil in your hearts against his neighbour, and love no false oath.

Are these the things that we should do? Alas, these are poor things.

Without these no salvation, Esay 56.1. This was the old way of the Lord, where­in our Father Abraham, the Father of the Faithful walked, and taught his Children, Gen. 18.19. and teacheth us, if we be his Children to walk in it: If any man have found a shorter cut than this to salvation let him have it, but I wish he be not be­lieved upon his own bare word, but that he shew plain Scripture for what he saith, this is the true knowledge, see Jer. 22.15. This reproves those who sit in place of Judicature, and judge unrighteous judgment, who turn judgment into gall, Amos 6.12. what a fearful aggravation is that of the Apostle, Act. 23.3. Sittest thou to judge me according to the Law, and commandest me to be smitten contrary to the Law? God shall smite thee; unto such, Jer. 21.12. Execute judgment in the morning, and de­liver him that is spoiled out of the hand of the oppressor, lest my fury go forth like fire, and burn, that none can quench it, because of the evil of your doings. Potentes potentèr tormenta patientur, Mighty men that are wicked shall be mightily tormented; for if he shall have judgment without mercy, that shewed no mercy, what judgment shall he have who shewed no justice? Mercy it self in some cases must not be shewn, Exod. 23.3. Thou shalt not countenance a poor man in his cause; but Justice is alwayes to be done; that which is altogether just, shalt thou follow, Deut. 16.20. what a fearful judgment then must they expect, who neither do judgment nor justice.

Consol. To the people of God, Christ executes judgment and justice in them; He hath set up his Throne in them, and in them he condemns [...] for sin, and justifies the righteous for righteous. Hence is that security observable among the Subjects of Christ, 1 Cor. 4.3, 4. It's a very small thing for me to be judged by you, or of mans judg­ment, He who judgeth me is the Lord; Who art thou that judgest another? we must all stand before the judgment seat of Christ, when every man must be judged according to what he hath done in the flesh, whether it be good or evil.

Exhort. To yield unto the Government of the King Christ, let him execute judg­ment and justice in us, Prov. 21.3. There is much debate about an outward form of Government in the Church of Christ, and some one seems to some more glorious than another; yet surely the very best, which most men aim at, and desire, and endea­vour with the hazzard of many thousand souls, their very great Diana they stir for; yea, what ever that outward form is, which God himself hath appointed in his word (for certainly he hath not left his Church without Government, if men knew what it were) yet even that form, in respect of this inward Regiment and Government of Christ in the soul, it's but like a dead carcass without the soul, but like an empty shell without a kernel; yet extreme contention is for that outward, for the inward little or none at all, as our lives speak it plain enough.

Sign. Habits are discern'd by affections, which follow the actions, Ethic. 2. as if water were forced upwards, its contrary to the natural course of it, but it flows downward with delight, Amos 5.24. Prov. 21.15.

Gods judgment is without respect of persons, Esay 24.2. Every man doth what is good in his own eyes, and therefore there is no King in our Israel. Where Christ's Government is, it is an easie matter to discern, mitto te tibi, where he executes judg­ment and justice: He reproves the world by his spirit of their sins, because they be­lieve not in him, who takes away the sins of the world, also of righteousness, false and pharisaical righteousness, Mat. 5.16. and judgment, false judgment which proceeded from the Prince of this world, whom he judgeth and casts out.

Hence it was, that the Scribes and Pharisees most of all opposed Christ in his Go­vernment with their false judgment and righteousness: This was figured by Adoni­zedech, Josh. 10. who most of all other opposed Joshuah, and stirred up five other Kings against him, i. e. The Lord of Righteousness, the false righteousness in the world opposeth the true Melchisedeck, the King of Righteousness, and stirs up the Rulers of the darkness of this world against him, Eph. 6.12.

Nor had the Israelites so cruel an enemy as the Midianites, Numb. 22. as may be seen, Judg. 6. besides other places; and why? Midian signifieth judgment, that false judgment which the Prince of this world executes. He who opposed the Lord our Righteousness; what is he, but the great inward Antichrist? Whom Gideon, another type of Christ, destroys; and therefore Christ when he comes to execute Judgment and Righteousness in the Earth, the Prophet tells us, it shall be as in the day of Mi­dian, Esay 9.4. He tells thee all things that ever thou did'st: These things hast thou done, Psal. 50. is not this the Christ? If he speaks evil bear witness, if good, why smitest thou him? When all the foundations of the Earth are out of course, 'tis time I trow to think of Heaven, when the Kingdoms are divided, as in Mount Perasim, as now they are all the Christian world over; when they are shaken, 'tis time to lay hold of such a Kingdom as cannot be shaken, such an one as is beyond the power of Satan, who like Archimedes would shake the whole world, had he [...]. The reason of all our Jars and Contentions, every man thinks he understands, and hath the truth of his side, and therefore opposeth others of a contrary mind, and the other oppo­seth them, when yet neither on either part are true Disciples, who first deny them­selves, and take up their Cross, &c. but without any such preparation unmannerly and rudely rush and intrude themselves into Christ's School of themselves.

NOTES AND OBSERVATIONS UPON MATTHEW XIII. 34, 35.

[...].

[...]. Marc. 4.33, 34.

All these things spake Jesus unto the multitude in parables, and and without a parable spake he not unto them:

That it might be fulfilled which was spoken by the Prophet, saying, I will open my mouth in parables, I will utter things which have been kept secret from the foundation of the world.

THe Evangelist gives an account of our Lord's parabolical way of teaching; wherein we have these Two parts:

1. Our Lord's constant way and manner of teaching the multitudes, it was by parables.

2. The reason why he used that way and manner of teach­ing, that it might be fulfilled, &c. or more particularly these several heads, which will afford us these Divine Axioms.

1. The speech of Jesus: Jesus spake all things before de­livered unto the multitude.

2. The character, mode or manner of his speech; He spake unto the multitude in parables.

3. The extent of that character and mode of speech. Without a parable he spake not unto them.

4. The mind or event of that way of speaking; That it might be fulfilled, &c. Wherein we have these particulars:

1. The Prophet Asaph opened his mouth in parables.

2. He declared things which have been kept secret from the foundation of the world.

3. Therefore Jesus spake all these things unto the multitudes in parables, and without a parable he spake not unto them: That it might be fulfilled, &c.

1. Jesus spake unto the multitudes.

Wherein we must enquire, 1. To whom? 2. What he spake?

1. To whom he spake; [ [...]] the turba, the multitudes: The word is Plural which yet we render in the Singular, but why I know not, since they to whom he spake were great multitudes, vers. 2. The word is sometimes used of the Disciples themselves, Luk. 6.17. but most what they are wont to be opposed unto the Disci­ples of Christ, as vers. 36.

The multitude therefore were undiscipled men, troubled and vexed, as Luk. 18. Act. 5.17. and troublesome to others. The word is from [...], to molest or trouble, or else, [...] from [...].

2. Unto these rude multitudes Jesus spake all these things, Mar. 4.33. [...]; the Word of the Gospel concerning these things, the Gospel of the Kingdom.

Reason. 1. The necessity of the multitude; they were undiscipled, though they had many Teachers, learned Scribes, yet neither were they taught themselves to the Kingdom of God, nor would they suffer them to enter in that would, Mat. 23.13.

2. The Lord Jesus had compassion of the multitude, because they were undisci­pled.

Obser. 1. The Doctrine of the Kingdom of God, is of that Universal concernment, that it belongs to the multitude, every one of the multitude. Our Lord had the wisdom and prudence that he knew best, quid & quibus, what and to whom it was fit for him to speak; he spake to the multitudes concerning the Kingdom of God; it belonged to them, and every one of them, to us, and every one of us to know it; O that we would even in this our day, know and duly consider the things that belong to our peace, the things that belong to the Kingdom of our God, the Righteousness, Peace and Joy in the Holy Ghost.

First it concerns thee who ever thou art, even the meanest in the Congregation. The Lord Jesus speaks even to the multitudes concerning the Kingdom of God.

If the multitudes were undiscipled men, why spake he these things unto them? they were uncapable of them, he spake unto them therefore in parables; and what is a parable? A figurative kind of speech, whereby some known outward sensible thing is represented unto the ear, signifying something yet unknown, and inward unto the mind: This is properly a Proverb or Parable, and therefore it is wont to be joyned with [...], a dark saying, as here it is vers. and Prov. 1.6. Joh. 16.25, 29. opposed to plain Mat. 11.11. wherein because most what grave and weighty Sentences were contained: Custom afterward prevailed that Sentences of great weight and moment were also called Proverbs, although set down or uttered in pro­per speech; such are many in Solomon's Proverbs, and that 1 Sam. 24.13. So Lo­rica, a Coat of Male was first made è Loro of Leather, whence it retains the name, though it be now made of Iron: And Papyrus, Paper, of old made of an Aegyptian Rush, so called, keeps the name still, though our Paper be now made of Old Raggs; and the like we may say of an Inkhorn, though now of Lead. And because such kind of speeches grew common by use, they became Rules of Life; whence the name [...]; and because among such Rules of Life, they were wont to mention the exam­ples of those who had lived without Rule, and for that reason were made examples unto others, lest also others might offend: Hence we find the word used also in evil part, as Deut. 28.37. 1 Sam. 25.26. 2 Sam. 18.32. Jer. 29.22. Now it is evident by the Context with vers. 35.36. as also vers. 11. and Mar. 4.11. that the word is here used in the first sense, as it is the representation of Spiritual and Heavenly things, &c. See Notes on Mar. 4.11.

The Reason why he spake these things to the Multitudes in Parables.

1. In regard of the things themselves, they are Spiritual and Divine, and there­fore cannot otherwise be spoken than by such expressions; Spiritualia non habent pro­prium nomen, They have no proper name of their own, and therefore if they must be made known to the Natural man, it must be by such means as he can receive them: Now the Natural man hath no other way of receiving Spiritual things, but as they are represented to his senses, and thereby to his phancy and understanding, [...], Dyonisius Areopag.

2. In regard of the Multitudes, who are unnurtured and undiscipled, and without the house, wherein Christ opens his Mysteries, Mar. 4. unto whom the Pearls are not to be given, &c. Mat. 7.6. they are [...], &c. See Notes on Mar. 4.11. Howbeit, because the Lord Jesus would that all should be saved, and come to the knowledge of the truth: He maketh use of parabolical speeches taken from those things which the multitudes already know, that thereby they may be brought to the knowledge of [Page 274] what yet they know not; [...].

3. Reason is in regard of the mysteries themselves, they cannot be made perfectly known to the Multitudes without a parable, which represents some thing known unto us, and therefore it's put by Solomon among Proverbs, eloquent speeches, words of the wise, and dark sayings, Prov. 1.6. Now such kind of speeches are very fit to convey the wisdom of God unto men; for whereas there are in such speeches an outward Letter, and an inward Spirit, a Type, and something typified by it, some­what said, and some other thing understood. This way of teaching and conveying some hidden wisdom unto men, is, and ever hath been esteem'd most convenient to the only wise God, and the wisest men. Thus Philosophers, especially Pythagoras who knew much of Moses's writings, taught Philosophy by Allegories, Riddles and Enigmatical speeches.

4. In regard of Christ himself who spake these Parables.

Obser. Note hence the wonderful condescention of the Lord Jesus, he stoops to the instruction of the Multitudes; He teacheth them, he heals them, men possessed with the Devil, men deaf and dumb, Mar. 10.46. Blind Bartimeus begging by the high way side: a multitude of impotent [...]olk, Joh. 5.3. his business lay among such as these. How may this shame the High Priests, the Scribes and Pharisees, the pretended Re­ligious ones in these dayes of ours, who look upon the multitudes alto supercilio with a scornful eye, and call them populus terrae, Joh. 7.49. yet compass Sea and Land to make Proselytes, to gather Disciples, Churches to themselves, alwayes provided that they be rich. Locutius spake to the Romans untill they had built him a Temple, and then he spake no more outwardly. The Lord Jesus is our [...], who speaks unto us outwardly by the ministery of the Word, until he obtain an inward form in us, Gal. 4.19. until we become his Temple and dwelling place, until we be moulded into his Nature, Rom. 6. This is the word that endureth for ever, 1 Pet. 1.25. It is faithful to him as an Oracle. Kynath Sepher was afterward called Debir.

Obser. 2. Note the gracious condescention of the most High God, He vouchsafeth to deal with us; [...], God is in Christ, reconciling the world unto himself.

Obser. 3. A pattern for the imitation of Christs Ministers, Christ himself; He taught the multitudes in Parables, and so ought his Ministers to teach such, even by Parables, Types, Figures, mystical Speeches.

Exhort. If the Lord Jesus, who spake as no man spake, speak in Parables unto the multitudes, let us come to him and hear him, for the Lord hath spoken.

Object. To what purpose is it for me to hear these Parables if I understand them not?

Answ. Get into the house, there he opens all things to his Disciples, Mat. 13.36. it's otherwise impossible for us to understand his Parables.

Object. Where is his house?

Answ. The Son of man hath not where to lay his head. Master, where dwellest thou? 2 Joh. 1 Come and see.

1. The Church, the Congregation of his Saints and People, they are his house, Heb. 3. Whose house are ye. And can we come into that house ex tempore out of the crowd? I believe not, and therefore look to whom our Lord saith, Come and see. Is it not spoken unto John's Disciples? Joh. 1.37, 38, 39. And who were John's Dis­ciples, but they who had heard the Doctrine of Repentance, and Faith in Jesus Christ, and amendment of life? Unto these the Lord Jesus saith, Come and see; unto these he teacheth self-denial, and taking up the cross, and following him: To these he teacheth the doctrine of Mortification: Unto these the Lord opens his Parables and mystical sayings; and according as his Disciples make proficiency in the less sort of Parables, he reveals greater unto them, till he make known that [...], that of his body and blood in the Sacrament. Ye read of a Parable which our Lord propounded unto the multitudes, Joh. 6.32.3, 4.—52, 53. See Notes on 1 Cor. 11. Read the story of the Queen of Sheba.

Obser. 1. Hence we perceive the small scantling, and little measure of Divine Knowledge, that is to be found among the multitude, and those who are without, and not yet the Disciples of Christ.

Exhort. Be of the Lords houshold. In the house he reveals all his mysteries, of which Peter, 2 Epist. 1.11. Hereby an entrance shall be administred unto you.

Sign. (Of being within the house) canst thou be content to be called Beelzebub? if they have called the Master of the house Beelzebub, how much more those of his houshold.

Without a parable he spake not unto them: These words contain the extent of this character, mode or manner of speaking, which is not so to be understood, as if our Lord spake nothing in proper language, but all in metaphorical and borrowed terms, but when ever he spake to the multitude, he admixed something parabolical.

Doubt. This may seem to be a malicious conclusion.

Answ. See the Notes on Mar. 4.11. The Prophet Asaph opened his mouth in pa­rables: These words are taken out of the Psal. 78.2. whereof the Title is, Maskil of Asaph, or the instruction of Asaph, who is here called a Prophet. We must there­fore enquire 1. what a Prophet is? 2. who Asaph was, and whether Asaph were a Pro­phet or no? and 3. what is meant by opening the mouth in parables? 1. What a Pro­phet is: See Notes on Heb. 1.1, 2, 3. who Asaph was (we shall see afterwards.) This phrase, to open the mouth, is diversly used, more specially it signifieth 1. a preparation to receive some thing from God; or 2. to give some thing to God or men.

1. To receive some thing from God, according to Gods Command, Open thy mouth wide, and I will fill it, Psal. 81.10. (Psal. 119.131.)

2. To give some thing unto God, as praise, Psal. 51.15. which yet the man him­self cannot do, unless God open his lips. O Lord open thou my lips, and my mouth shall shew forth thy praise. It's a preparation also to the imparting of some thing unto men which we have recived of God, as Divine Doctrine: So Paul, 2 Cor. 6.10, 11. So the Lord Jesus, Mat. 5.2.

Reas. Why the Prophet Asaph opened his mouth in parables: See Notes on Heb. 1.1.

1. Observe the dignity of God's Prophets: See Notes as above.

2. The constant course of Divine Providence, ibidem.

3. They who have the Law, and a standing Priest-hood, may yet need extraor­dinary Prophets, ibidem.

4. Hence it follows undoubtedly that, that large Psalm 78. is parabolical, and full of parables and hidden sayings. The Prophet first tells us of the Law; is that para­bolical? We know saith the Apostle that the Law is Spiritual, which I have shewn heretofore, until very many were weary of the Argument. God's marvellous works in Aegypt are spiritualized by divers of the Ancient Fathers. His delivering them out of Aegypt, is delivering them out of the staits of sin, Mich. 7. vers. 15. compared with 19. St. Paul opens the mystery of Manna, and Water out of the Rock, and shews it no other, than the Sacrament of Christ's body and blood, 1 Cor. 10. in which Chap­ter, as also in Heb. 9. and 10, and 11. he opens many other of these parables, and shews that they are mystically to be understood; because omnia in figura contingebant il­lis: And they were written for our understanding, upon whom the ends of the world are come.

Note hence, That the whole History of the Jews, from the giving of the Law until the Reign of David, which contained above 400 years, was not only Literal, but also Spiritual, Mystical, Parabolical. How doth that appear? even by the words of the Text, which are the Preface to prepare his Auditors for attention; Hear my Law O my people, I will open my mouth in parables.

Repreh. The Prophet here saith, he will open his mouth in parables; yet if we read the whole Psalm, we shall find nothing but what was before delivered in Exod. Numb. Deut. Joshua, Judges, 1 Sam. 2 Sam. all which, though to the literal understanding it seems nothing else but a bare History, yet the Prophet here calls it all a Parable, and being about to relate it, he saith, he will open his mouth in parables; which may stop the mouths of ignorant men, who when they hear any of those stories expounded [Page 276] and opened according to the mysteries contained in them, they cry out, that we turn the Scripture into Allegories, as they said of Ezechiel, Ezech. 20.49. But truly the ignorance of these men is to be pittied; They are of the multitude, and not yet in the house. The Cynick, when the Schollar committed a fault he stroke his Master, be­cause he taught him no better; and indeed they very well deserve it who teach no­thing but the dry Letter and outside, the history of the Scripture, and to keep their party entire to themselves. They warn their credulous followers to take heed of hearing those who turn the Scriptures into Allegories, and good reason they have for it, for they fear lest they should by that means learn more, than they are able to teach them. Who sees not how these ignorant Zelotical men set their mouth against Heaven! How dare they thus smite the Truth it self upon the mouth, because he here opens his mouth in parables? But what the Apostle saith of Jannes and Jambres, 2 Tim. 3.8, 9. may be very well applyed to them.

Mysticé. Here we have a notable type of the Lord Jesus propounded unto us in Asaph, whence Joseph, the perfect one, hath his Name, he it is who speaks here, as all ancient and modern Interpreters agree, as in the main, although in some circum­stance they differ, for who but the Lord can thus with Authority call for audience? Hear my Law. Who but he can call the Law his? who can summon and call the peo­ple his (my people) but he whose they are, the Lord himself? Yea, St. Matthew in the Text imparts as much, when he saith, That our Lord, speaking all those things in parables, fulfilled what was before spoken of him in the Psalm, I will open my mouth in parables: this is the Prophet, Deut. 18. Act. 3. He opens his mouth in parables.

Reason. Beside what formerly delivered. The Lord Jesus the wisdom of God, who knows our hearts, and how best to move them, he makes choice of this kind of argument of all others, as that whereby they are most probably moved. The ar­gument à pari as we call it in our Art of Reasoning, for so our God in dealing his judgments in the world, inflicts punishments upon some one or few, Ʋt poena ad pau­cos, terror ad omnes veniat: The reason is à pari, what befalls one may befall all the rest: This is Lex Talionis, wherewith God is delighted, as I have shewn largely. In reproving of sin what is spoken in general, mans Nature is apt to apply in special; therefore Jer. 3.10, 11.—and 44.2. Ezec. 23.11. Dan. 5.22. The Lord reproves them because they had not made use of their reason, and considered, homo homini quid praestat: Thus the Lord exercised his sinful people with arguments à pari: All parables are such, whether expressed in words or works, as Ezec. 12.9. where the Prophet was commanded of God to remove his houshold stuff: See Notes on Marc. 4.11.

Obser. 1. The word of God is parabolical and mystical: See Notes on Mat. 13.11.

Obser. 2. The Scripture is not so plain and perspicuous as some men conceive it to be: See as above, Mat. 13.11.

Obser. 3. Note hence the ground of many differences heretofore, and at this day in the Church of Christ, ibidem.

Obser. 4. Hence we learn what is primarily and principally intended in Moses and the Prophets, in Christ's and his Apostles Doctrine, what else but Spirit and Truth? for so the Law, as Joh. 1. was given by Moses, and that is Spiritual, Rom. 7. and Grace and Truth came by Jesus Christ; Grace sufficient to resist all temptations, Truth an­swering to types and figures: And thus Christ is not only the Truth, Joh. 14. and so understood Esay [...], Amen, amen; dico vobis, i. e. Veritas veritatis, the Truth of truth: the Son, who is the Truth of the Father, who is the God of Truth, he speaketh: Hence things are said in Scripture to be True, and to be the truth, not only which are opposite unto falshood, and what is false, but that which is opposite unto types and figures is said to be truth and true, Dan. 11. Joh. 15.1. Hebr. 8.2. 1 Joh. 5.20. But how were these things hidden? Surely under these Histories were con­tained great and hidden mysteries: But how were these hidden from the beginning or foundation of the world? The most ancient works of God here commemorated are those in Aegypt, which he wrought for his people, and they were long after the foundation of the world; for Jacob and his Sons went to sojourn in Aegypt above [Page 277] 2230 and odd years after the foundation of the world. It's evident therefore that these things were not hidden from the foundation of Gods world which he created and made: But as God hath many worlds, Heb. 1. so no doubt hath the Devil at lest one, Jam. 3. a world of iniquity, from the foundation of that world, the Lamb is slain, Rev. 13.8.

The Prophet Asaph said, 1. he would declare things hidden from the beginning of the world. 1. What are the things hidden? 2. How doth he declare the things hidden? 1. The things hidden [...], which answer to [...], dark sayings, so we render the word, Psal. 78.2. The LXX render the word [...] these hidden things are all the Lords great works in Aegypt. 1. His bringing forth the people out of Aegypt. 2. His giving them the Law in the wilderness. 3. His feeding them with Manna, and giving them drink out of the Rock. 4. His leading of them into the Land of Canaan, and casting out the Heathen before them.

All which are illustrated by their unthankfulness.

2. What is a Prophet? The word Prophet is taken vulgarly: See Notes on Heb. 1.1.

3. Who was Asaph the Prophet? We read often of Asaph the singer; one place may excuse the rest, 1 Chron. 15.17, 19. and 16.4, 7. Hence it is, that by no means Asaph shall be admitted to the name and honour of a Prophet, or be said to be the Pen-man of this or any other Psalm, though divers Psalms bear his name in their titles. But is not a Prophet and a Seer the same? ye read so, 1 Sam. 9.9. He that is now called a Prophet, was before time called a Seer; so was David called, and so was Asaph both together, 2 Chron. 29.30. But truly this controversie is of no more value than if men should agree of a writing whose work it is, and differ only about the Pen wherewith he wrote it. My tongue is the pen of a ready writer, Psal. 45.

The word we read here, turn'd, declare, is [...], which signifieth to belch or rasp, whereby the Septuagint render [...] which signifies to flow, as the water flows out of a fountain or well. And it is the word which the holy Ghost useth in Psal. 78. out of which the Text is taken: The same word is also rendered by [...] and [...]. By this word is noted great store of water in the Fountain, and that continually yielding forth it self, as it's called fons perennis, an ever running fountain inexhausted, which alwayes affords water, wherewith it alwayes abounds.

Repreh. 1. Those who belch out hidden wickedness, Psal. 94.4. Jerem. as a foun­tain casts out her waters, Prov. 15.2. It becomes even natural unto them, they are [...], and have obtained of the evil one a [...].

Repreh. 2. Those who stop the mouth of the Living Fountains, and Wells of Sal­vation, as the Philistines did Isaac's Wells with earth, with earthly glosses, earthly interpretations.

Repreh. 3. Those who give no heed unto the Lords word: See Notes on Zeph. 1.6, 7. Repreh. 1.

Repreh. 4. Whence we may wonder at, and abhor the abominable presumption of too many, who take themselves to be none of the Multitude, but Prophets, and able to declare the hidden things of God unto the Multitudes: yet are they without (the house) &c. See Notes on Marc. 4.11.

Consol. Happy are they, yea thrice happy are they who are of Christ's houshold: See as before, Marc. 4.11.

Exhort. A reasonable exhortation which we have vers. 1, 2. Hear my Law O my people, which will appear to be so, if we consider him who speaks his speech, and how neerly his speech concerns every one of us.

1. It is the Lord himself who speaks, not only by his Prophet and mediately, but immediately also he himself speaks; if he speak by his Prophet, He that heareth you heareth me: the same respect is given to the Ambassadour, which is due to the Prince himself; how much more when the Lord himself speaks? Ye shall find what silence and attention, yea consternation the Lord requires to his Word: the word [...] of [...], &c. See Notes on Zeph. 1.6.7.

2. The Lords Speech or Declaration, or the argument of it, [...], hid­den things, and such, men most of all desire to hear, as commonly mens appetites are [Page 278] toward covered dishes, rather than those they see open.

3. But be the things never so excellent, never so venerable in themselves, yet if they concern not us, we listen after them as to musick, which is even gone with the hearing. But the declaration of these hidden things so neerly concerns us, that in­deed nothing more, nothing so much, if we consider the hope of our high and hea­venly calling, and the promise of our God. Doth not the Lord who declares these hidden things? doth not he speak by the Prophets, and by them declare his will un­to men in all Ages? Did not the same Lord pour his Spirit on the Apostles and Dis­ciples, Act. 2. who thereby spake [...]; And is not the pro­mise of the same spirit made unto Us, and to our Children, &c. yea to all flesh? And since this promise is made to us by God who cannot lye, is there not great reason that we also should hope for the same spirit, that we also may declare the hidden things of God unto others? The Painter pictured Homer vomiting (pardon the ex­pression) and all the after Poets gaping and receiving what came from him: the meaning is, that all the later Poets received their inventions from him. O how much more truly may we say of our Lord Jesus, who [...], as a Well or Fountain, casts forth his Living Waters, even his Spirit, Prov. 2.6. out of his mouth; though I doubt not but many of those who put forth themselves to speak to others, boast of a false gift, and arise before the Day-star be risen in their hearts, 2 Pet. 1. comp. with 2. yet they give testimony unto what we ought every one to hope for, and and labour after, that the same spirit of God may be given unto us also, that we may declare also unto others the hidden things of God, 1 Cor. 14.1. that ye may prophesie, that others also may receive the same spirit, and impart it unto others: The wise man puts us in hope of this, Wisd. 7.24.27. Eccles. 39.6. yea Joh. 7.37.

Sign. We know the hidden Truth; would God we did: for discovery of this, let us know and be assured, that the knowledge of Divine Truth is hidden in parables: See Notes on Marc. 4.11.

That we may hear the Lords voice declaring hidden things: The tumults and hub­bubs in the world must first be quieted and stilled: See Notes on Zeph. 1.6, 7.

Besides these, two other great impediments must be removed, which hinder our understanding of these hidden things; 1. Carnal affections and Lusts: 2. Carnal thoughts concerning Christ; 1. Wisd. 1.4. In to a malicious soul; wisdom will not enter, nor dwell in a body that is subject unto sin. Qui bonus est hauriet sibi gratiam à Domino. 2. Carnal thoughts concerning Christ: See Notes on Marc. 4.11.

NOTES AND OBSERVATIONS UPON MATTHEW XV. 19.

[...].

For out of the heart proceed evil thoughts, murders, adulte­ries, fornications, thefts, false witness, blasphemies.

OUr Lords explication of this Parable propounded, vers. 11. at Peters mo­tion, vers. 15. of this parable he gives the sence, vers. 17. which he il­lustrates in the Text by an enumeration of some particulars; whereunto St. Marc. chap. 7.21.22, 23. adds more. The Text consists not of many words, but almost every one contains much matter in it; for it may be considered in it self, or with reference unto the former words: 1. In it self, it hath in it somewhat general, as evil thoughts, which belongs to the last conside­ration, and have influence upon all the particulars following: Somewhat more special, which concerns either the second Table of the Commandments, as we call it, or the first: They which concern the second Table of the Commandments, are what are prohibited in the sixth Commandment, as Murders; in the seventh, as Adulteries and Fornications; in the eighth, as Thefts; in the ninth, as False witnessings: That which concerns the first Table in the third Commandment, as Blasphemy.

The words are all plural, for though we have in our last Translation false witness in the singular, in as many Copies as I have seen; the Original Greek and V. L. hath it, and all the rest plural. In the Text then we have these Divine Truths.

1. Out of the heart proceed

  • 1. Evil thoughts,
  • 2. Murders,
  • 3. Adulteries and Fornications,
  • 4. Thefts,
  • 5. False witnessings,
  • 6. Blasphemies.

1. Out of the heart proceed evil thoughts.

Quaere. 1. What is here meant by the heart?

2. What are the thoughts?

3. What are evil thoughts?

4. How evil thoughts proceed out of the heart?

1. The heart is sometime taken more specially for the affective part of the Soul, and so it is distinguished from the Will and from the mind, Mat. 22.37.

2. Sometime it's taken more generally for all those parts of the Soul, and for the whole inward man, whence we read of a wise and understanding heart; thus in the parallel place to the Text, Marc. 7.21, 23. what we have here from the heart, is [Page 280] there from within: And thus largely the heart is here taken, when it's said, that from the heart proceed evil thoughts. The thoughts are inward acts of the reasonable soul, which may be considered, either 1. abstractly in themselves, as they are with­out converse with, and influence upon the affections, and receive no taint from them, and so they may be said to be indifferent; such are those which befall men waking, like dreams: These, though we cannot call them evil, because they receive no cor­ruption from the evil Will and Affections, yet without doubt they are great impe­diments unto our proficiency and growth in Grace, yea, and too evident a sign of an empty heart, that is, not filled with the love of God, for if the heart be full, Intus existens prohibet alienum: or, 2. Thoughts may be considered concretly, as they excite and stir up affections either to good, as concerning our God, and the eternal state of our Souls, and so consequently the thoughts are good: I said or thought I will look to wy wayes; or 2. as they move us to evil, so they may be called evil thoughts, so that the good and evil thoughts receive their tincture and name from their objects where­about they are conversant and busied: but because, as Scire malum non est malum; so scire bonum non est bonum: We must understand that thoughts are either specu­lative or practical; 1. The speculative thoughts being busied about evil, it is not necessary that the thoughts themselves should be evil, for God himself is said to know the vain and sinful thoughts and actions of men; when yet his thoughts are no more tainted by the evil, than the Sun by the shining on a dunghill: but in us even specu­lative thoughts of evil, may minister occasion of evil, Job 31.1. Why should I think upon a maid? 2. As for the practical thoughts about evil, which proceed to delight and consent in the evil, there is no doubt but they are evil. 3. The evil thoughts are said to proceed out of the heart, i. e. from the perverse and corrupt heart of man, wherein they are hammered, fashioned and forged, whence they are made up into idle, vain and corrupt words, and sinful actions.

Obser. 1. What is the basis and foundation of all affections and actions in us, and proceeding from us, even the thoughts good and evil?

Obser. 2. Hence we note a determination of that great Question controverted by the Ancient Philosophers and Physitians concerning the [...], the Principal, or, as Tully calls it, Principatus, that supreme and principal part of the Soul, the thought. Many with Plato have thought to be the head, which therefore the Chaldeans call Arx totius corporis, Regia & Capitolium; [...] so saith Laer­tius, which Plutarch renders and explains thus: The Stoicks say, that the [...], or principal part of the Soul is that, which makes the imaginations, assents, senses and appetites; whence proceeds and ascends the Rational, which saith he, is in the heart; I shall not repeat the manifold Opinions of the Ancients: Others with the Stoicks rather place it in the heart, and herein the Stoicks agree with Christians, for so we read of thoughts and imagination, wisdom and understanding, ascribed unto the heart. The evil thoughts are first in the heart before they proceed out of it; nothing comes out of the sack, which was not before in the sack. The evil thoughts enter into the heart, before they proceed from the heart, [...].

Our Lord saith, that evil thoughts proceed out of the heart; he knows the hearts of all the Children of men, the [...], an undeniable argument of Christ's Deity, for since God alone knows the heart, 1 King. 8. if the Lord Jesus know them, then must he be God, Mat. 9.4. Marc. 12.15. Luk. 9.47.—11.17.

Note hence what a treasury of wickedness the heart of the sinful man is; there are in it many kinds of evil thoughts, of murders, adulteries, fornications, &c. every word here mentioned is plural; hence we may observe a notable argument of mans fall from his God; surely since the heart is fons omnium actionum ad extra, the acti­ons of most men are most unlike unto God, it cannot be but their Fountain hath been imbittered, Neque oculos ad concupiscentias sumpsimus, neque linguam ad multiloquium, nor our ears to hear evil words, nor our belly for the sins of the belly, nor our hands for violence, nor our feet ad vagam vitam; nor was the spirit implanted in us that it should be insidiarum, & fraudum, & iniquarum cogitationum formator, Tertul. de Spectaculis, chap. 2.

This justly reproves too many of us, who though our words, thoughts and actions be evil and sinful, which cannot be denied, yet we will alledge for our selves, that our hearts are not so: Thus we have heard many plead for themselves, though they live so and so, though their actions, as they will confess, be full of infirmities, yea, they will say that they sin in every thing they think, speak or do, yet they will add, they have as good an heart to God-ward as the best.

Lasciva est nobis pagina, vita proba.

How can that possibly be, if the thoughts, words and actions be evil? for out of the heart proceed evil thoughts: And an evil man, out of the evil treasure of his heart bringeth forth evil things; if the things be evil which proceed from the evil heart, the heart is also evil out of which they proceed: But the heart is deceitful above all things, and suggests excuses and plausible reasons for vain words and thoughts, yea and actions also, for the thoughts are unruly; but where is the fault? Ecclus. 25.24, 25, 26. art thou set to be Lord of thy thoughts, 2 Cor. 11. and yet sufferest them to gad? what we read, Jer. 4.14. How long shall thy vain thoughts lodge in thee? This we read otherwise in the Hebrew [...], How long wilt thou cause thy vain thoughts to lodge in thee? The holy Spirit blames us that we suffer them to lodge in us, which it would not do, unless he knew that we had power to dislodge them.

Hence they are to be reproved who say the thoughts are free, and so they make lit­tle account of them whether good or evil: It's true indeed that the thoughts ordi­narily without our choice glide into our minds and hearts, as the light into a room, but whether these be good or evil, they are not free from God's knowledge and cognizance: And he judgeth the thought of foolishness to be sin, Prov. 24.9. and 15.20. the thoughts of the righteous to be right, Prov. 12.5. And if the Lord take cog­nizance of them, and judge them sinful, surely the sinful man is liable to punishment for them: Therefore St. Peter directs Simon to pray, that the thought of his heart might be forgiven him, Act. 8.22. It is true indeed that the judgment of the heart and thoughts belong not unto mans judgment, man cannot judge of them.

Consol. Alas my vain thoughts lodge in me, Heshbon prevails over me! Mistake not thine own state poor Soul, the thoughts are quick and nimble motions, which it's possible may be indifferent, or naturally good, or if evil, happily not evil to thee: There is an open passage from all sensible things to the senses, as they say, Quodlibet visibile radiet; Every thing sends forth a species or image of it self. The like we may say of other objects, in regard of their respective senses; and the way lies as open from the senses unto the common sense, and fancy and thoughts. If now the thoughts be evil, as injected, and cast into the Soul by the evil one, its evil to thee only if thou entertain it. If you feed a dog he will be sure to resort to you, if you beat him away, and be constant and earnest in so doing, he will be gone, and look at you as his enemy; even such are our thoughts to us as we are to them: They fawn upon us as if they loved us, if we give them good entertainment, feed them with consent and delight in them, they will abide with us and lodge with us, Jer. 4. but if we beat them away with the staff of the Law (as the Chalde paraphrast calls it, Psal. 23.) they will forsake us. The Lord knows the thoughts of man that they are vain, Psal. 24. but then follows, Blessed is the man whom thou correctest O Lord. 'Tis true, a Dog is im­pudent, his Epithet is [...], shameless, and our thoughts they are bold, and obtrude themselves upon us: They were so bold, so unseasonable and sawcy, that they intru­ded into the company of the Disciples, even at a time most unseasonable, [...], our Lord complains of them, They came about me like bees. Beelzebub is the God of Ekron, 2 King. 1.2. who hath his name from flyes, the God of flyes, as Macrobius calls him; he injects and casts his evil thoughts into the souls of men, which are impudent, as flyes are, and though you beat them away they'l return, the only way is to kill them: As they say it was Domitian the Emperour's busines to kill flyes. A laudable work it will be to mortifie thy vain, wicked, sinful thoughts.

Exhort. Dislodge our evil thoughts; they are the fountain of all evil words and [Page 282] evil actions which are derived from them. When we go about to remove these, we strike at the very root of bitterness, that springing up troubles us, Hebr. 12. and that which if it be suffered to grow up, will soon extirpate, and root up all good remain­ing in us. Sehon is the King of the Amorites, even eradication or rooting up, the King of bitterness, or rather of the great talkers, or great thinkers, or opinionated men. He dwelt at Heshbon in the thoughts, Numb. 21. Jer. 40. it's possible to sub­due them, as they subdued the Zamzummims; by the same reason he perswaded them it was possible for God to subdue all the Canaanites. Zamzummim is prava cogita­tio, Confer Deut. 2.20, 21, 22, 23. compared with 24. Entertain Shamgar and his holy thoughts; hereby the fire of love will be kindled in our souls. Meditate on God, and his wayes and works. Hegle brought up Esther; how precious are thy thoughts unto me. Retire unto thy self [...], Gen. 12.1. Commune with thine heart. Nunquam tam benè quis exit, quin sit intus manere melius. When the heart is let loose, and the thoughts not held in the bridle, a thousand imaginations fill the soul, and dis­pose it unto heavenly things, Ezech. 8.8.

Out of the heart proceed murders.

That which our Lord saith first comes out of the heart is of general Nature, and so in good order set first; all those which follow are more special, and indeed effects of the first: But let us enquire into the reason of our Lord's method; do not the sins against the first Table, as they call it, proceed out of the heart, as well as these of the second, no doubt they do; why then doth our Lord mention these first, and then Blasphemy, which is a breach of the third Commandment? These are sins com­mitted in special against our Neighbour, and therefore are set in the first place: Be­cause our Lord every where promotes the love of our Neighbour, and calls it his Commandment, and a New Commandment, Joh. 13. and 15. and therefore sets these precepts first, Mat. 19. which he will have performed even before his own imme­diate worship, Mat. 5. If thou bring thy gift to the Altar, and there remembrest that thy brother hath ought against thee, go first and be reconciled to thy brother. 2. He well knew the hypocrisie of the Pharisees, who under pretence of duties required in the first Table toward God, wholly neglected the second toward their Neigh­bour, which is the guise and manner of the Pharisees at this day.

Why doth our Lord set evil thoughts first, which are prohibited by the last Com­mandment, and then the other?

The Christian life consists most what of inward Acts, but Moses's Law of outward; and therefore our Lord begins where Moses ends.

2. Out of the heart proceed murders.

Quaere. 1. What is here meant by murders? 2. How they proceed out of the heart? The word, we render murders, is [...], from [...] to kill, which is from [...] of the same signification, which some would have from [...], efflare, to breath; and so to murder is to cause one efflare animam, to breath his last.

I read not any word so full in any Language as this of our English, which is not properly ours, but either from a like French or Dutch word, neither of which, nor any other hath that fulness of signification which our English word hath, for homici­dium, which is the best Latin word, and comes nearest the matter, signifieth only slaying of a man, which may be done ignorantly, by chance, or against ones will; if only so it comes not home to the nature of this sin, which necessarily supposeth a will and purpose to kill, otherwise its no murder: And therefore our Lawyers de­fine murder, a wilfull and fellonious killing of a man upon prepensed malice, which be­ing a word so full in it self of our Language they have made a latin word of it murdrum: And this sence amounts unto that which in Scripture is called murder, which the Spirit expresly distinguisheth from what is done ignorantly and without malice, Exod. 21.12, 13, 14. Deut. 19.4.—10. Now because habits are the mea­sures of their privations, as life is either Natural or Spiritual, the violent privation of them, or the murders are either of Natural or Spiritual Life.

2. How can these be said to proceed out of the heart? Cor est terminus omnium actionum ad intra, & fons omnium actionum ad extra; All whatever proceeds from [Page 283] without, it centers it self in the heart; as all we see and hear is carried to the heart, there to receive allowance or rejecti [...]n: The heart also is the fountain of all actions flowing from thence outwardly, whether good or evil, for the good man out of the good treasury of his heart bringeth forth good things; and the evil, &c.

Obser. 1. The heart is murdrorum officina, the flesh-bank, the slaughter-house, the murdering den; wherein the wicked one slayeth the innocent, Psal. 10.8.

Obser. 2. A man may possibly be a murderer, who yet layeth no violent hands on any: Is he angry with his brother? he is guilty of the judgment, Mat. 5.22. yea, if he be angry, [...], without a cause. St. Jorome and Austin both agree that [...], without a cause is not to be found in any old Greek Copy; Ʋt scilicet nec cum causa quidem debeamus irasci, saith Austin; nor indeed is it extant in the Vulg. Lat.

Doth he hate his brother? he is a murderer, although he touch him not, 1 Joh. 3.15.

Quaere. Since it is murder, whilst yet in the heart, and such in Gods sight? whe­ther is any thing added by performing the outward act yea or no? Surely there is, for proof of this, let the first murder be examined, Gen. 4. It was such in God's sight, when Cain was very wroth, and his countenance fell; but all that time the Lord was patient and dehorted him, and reasoned with him, if thou doest well, &c. All this time Cain was guilty before God, and in danger of the Judgment, but ha­ving performed the outward act, then the Lord denounced his judgment against him.

This will further appear from God's different rewards of good works intended and performed, for since God rewards every man according to his works, &c. See Notes on Jam. 1.22. God was patient all the time that David was plotting the death of Ʋriah, but when it was effected, then he sent Nathan.

What reason is there that murders should proceed from the heart? There are in the heart these three notable parts of the Soul, the Rational, the Concupiscible and the Irascible, which answer to those three necessary Offices in a City, The Chief Ma­gistrate, which is [...], the Rational, ordering all things by reason; The [...], Concupiscible, which is the Quaestor or Treasurer, who provides and layes out for what is necessary for the support of the City. Now if any obstruction or hinderance happen in the execution of the Quaestors Office; then ariseth [...], the Irasci­ble, which answers to the Militia and Garrison Soldiers, who remove these impedi­ments and obstructions. This Irascible, though it be the seat of many compound af­fections, yet the principal here understood is wrath or anger, which is not sin, be­cause implanted of God in our Nature, and the Psalmist really distinguisheth them, and after him the Apostle; be angry and sin not: howbeit from the exorbitancy of the Concupiscible, the appetite enflamed toward some thing desirable, and hin­dered from the fruition, naturally there is a boyling of the blood about the heart, whence the Quaestor or Treasurer desires the help of of the Militia, the Soldiery, for the removing of the impediment. The wrath being kindled sometimes burns exces­sively, and beyond measure, and it is a sin. We shall observe this in the way of Cain, as St. Jude calls it, vers. 11. Cain, signifieth possession, and peculiar propriety in the flesh, desiring, ingrossing, all things, Natural, Humane and Divine, all must serve it, as Psal. 73.9. according to Martin Luther, What they say must be spoken from Heaven, and what they speak must prevail upon earth; whence it is, that the sensual propriety challengeth Gods acceptance of whatsoever it doth, yea and ingrosseth it unto it self; so that God's approbation being given to the simple, harmless and righteous Abel, and all the holy Prophets from the blood of Abel, wrath and envy burns a­gainst him.

This inordinate desire, and wrathful and envious disposition is from the Evil One, who is called Abaddon and Apollyon, and a murderer from the beginning; and by the Jews at this day [...], a destroyer: This we find, 1 Joh. 3.11, 12. whence the Greek Tongue retains the memory of the first murderers name, [...], which signifieth to kill. The word [...], murders, is here in the plural number, and implyes many kinds of murder, whereof one outward, the other inward; for whereas the Law is Spiri­tual, it extends not only to the hand and outward parts of the body, but reacheth also unto the inward affections and acts of the Soul and Spirit; for there is a murder­ing [Page 284] heart, as well as a murdering hand, as well affections of wrath and hatred, car­rying us forth to kill, as feet swift to shed blood. Murders proceed out of the heart. Our Saviours main drift in this Scripture, is to point at the source and fountain of murders, not to speak much of the outward man, slaying and killing of men, which was the only murder which the Pharisees knew. As for the outward murder of what extent it is, and what punishment is due unto it: humane Laws, civil and municipal take cognisance of it, but the Law is spiritual, whereunto our Lord here directs us.

The spiritual murder is committed against ones own soul, or against ones Neigh­bour, or against God himself and his Christ. There is a murder committed against ones own soul. Prov. 6.32. and 29.24. Job 5.2. In these and like cases a man is felo de se, a self murderer. 2. Spiritual murder is committed also against ones Neigh­bour. Matth. 5.21.22. 1 Joh. 3.15. 3. There is a spiritual murder of the Divine Nature, and the Lord Christ, three ways; 1. In Adam when his innocent nature in any is murdered. Rev. 13.8. 2. In the flesh upon the Cross. 1 Cor. 15.3. 3. In the spirit, so often as his good motions in any are suppressed. Heb. 6.6.

These and such as these the Scripture calls Murders; for whereas every sin hath the name from the end whereat it aims, and is to be esteemed according to the will and purpose whence it proceeds, as wrath, envy, or hatred against our Neighbour may be called murder, because they tend thereunto, and the will and purpose of him who is angry, envious, or malicious, is a murderous will and purpose, although really and in the event they murder not their Neighbour: even so the wrath, envy and malice against the Lord and his Christ may be called murders, although they proceed no farther than the perverse will: ye go about to kill me. Joh. 8. So Trai­tors are esteemed, and suffer death according to their will and purpose, although they effect it not.

Obs. 3. Hence we learn to judge our selves and others, if angry, malicious, if hateful, and hating one another: yea, hence learn the bloody mindedness of this present Generation. What murdering and malicious hearts, full of rancour and hatred they bear, one party against another, one man against another. Shall not the Lord be avenged of such a nation as this? Doth he hate his Brother? He is a mur­derer although he touch him not. 1 Joh. 3.15.

Repreh. 1. Pharisaical men who please themselves in some outward civility, not knowing, or not acknowledging, that they have crucified and slain the Lord Jesus in them. 2. Wilful murderers Heb. 10. who slay the Lamb in cool blood, as when David slew Ʋriah, the light of the Lord, the parable is of a lamb slain.

Consol. This is mere Doctrine. Alas if to be angry with my Brother be no less than murder, if he who hates his Brother be a murderer, what shall become of me? I have been angry and hated my Brother, and spoken despitefully against him, said to him Racha, called him out of bitterness of spirit a fool. Cease from wrath, redeem thine envy and malice, with love and mercifulness. As all thy doings before were done in malice and hatred, let them now be done in love and kindness. 1 Cor. 16.14. Joh. 3.21. But alas! thoughts of revenge assault me? These are the Messen­gers of Sathan, like him sent to kill Elisha, 2 Kings 6.32. even God the Saviour in thee: and therefore take his counsel: keep these revengeful thoughts fast at the door, give no consent unto them, they come to take away thy head. The head of e­very Believer is Christ, 1 Cor. 11. If thou consent unto them, thou openest the door of thy heart, and lettest them in, while thou keepest them without door, they cannot hurt thee. No evil without thee, no not the Deuil himself, the murderer from the beginning, not he, nor any evil can hurt thee, while it is without thee; no more than any good can help thee, if it be without thee.

Consol. 2. Alas I have crucified the life of God, even the Christ of God in me, I have murdered the Lord Jesus: happily this thou hast done, indeed who hath not done it? Yet despair not. There is a twofold murder, as the Scripture distinguish­eth Deut. 19. the one wilful and presumptuous, the other unawares. And both these ways the Lord Jesus hath been murdered. There are who have slain him wil­fully. Heb. 6.4, 5. and 10.26. 2. There are who slay him ignorantly, who sup­press [Page 285] the motions of Christs spirit in themselves, not knowing that they proceed from him. God was in this place, and I knew it not. Gen. There is one in the midst of you, whom ye know not. Such an ignorant murderer was Paul, who persecuted the Lord Jesus. 1 Tim. 1.13. but he obtained mercy, because he did it ignorantly, yea, and he is a pattern to them that offend, Acts 3.17. The greatest sin without hatred par­donable, Deut. 19. The greatest good work without charity, impious, 1 Cor. 13, yea in this case the Lord hath made provision of a refuge, if we have slain the man Christ ignorantly, if we have slain him by our unholy and profane life, we must then flye to Kadesh, i. e. to Holiness. This counsel the Prophet Esay gives, Esay 1.16.17.18. And Daniel to Nebuchadnezzar, Dan. 4.27. This Kadesh is in G [...]lilee, i. e. Conversion, or turning about. Jer. 18.11. Therefore when S. Peter having told the Jews that they had crucified the Lord Jesus, he directs them to Galilee, i. e. to turn to the Lord, Acts 3.13. This City of refuge is on a mountain, as the Church of God is, Esay 2.2. a state hard to be attained unto. And we must contend and strive for it. Therefore its said to be in the tribe of Nephtaly, such an one was S. Paul 1 Cor. 9.26. Phil. 3.14. not with flesh and blood, Eph. 6 2. yea we must go about this work early, therefore the second City of Refuge is Shechem, which signifieth early. This also is in a mountain, hard and difficult in ascent, in the Tribe of Ephraim, in fruitfulness, growing and encreasing. Thus doing we shall come to the third City, even Hebron, the society of all the holy ones of God; the adhesion, cleaving and uni­ting our hearts unto the living God, that's Hebron. This is also in a mountain, Heb. 12. and in the Tribe of Judah, praising and glorifying our God, and confessing to his name, and singing Hallelujahs for ever. Yea the Lord Jesus prayeth for his persecutors and murderers; Father forgive them, &c. This is proper to the Christian Spirit, as ap­pears, Luke 9.56. they as yet were of a legal spirit, Abels blood cryed from the earth, Zachariah the son of Jehojada, 2 Chron. 24.22. Jer. 11.20. and 20.12. But what saith our Lord of whom Esay 53.5. Father forgive them. And Stephen Acts 7. Christs Blood of sprinkling, speaks better things than that of Abel. This is the strength of the spirit of Jesus which rejoiceth in tribulation, so S. Paul prays for the Colossians, Col. 1.11. that they may be strengthened with all might according to his glorious power unto all patience and long suffering with joyfulness.

Exhort. If murders proceed out of the heart, let us in our hearts suppress them, let us mortifie our earthly members, let us deal with them, as they have dealt with the Lord Jesus, and with our souls. See notes on Hebrews 1. Let us use our enemies weapons for his destruction, and turn his ordinance upon him, slay Saul with his own sword, wrath is murder, be angry and sin not; hatred is murder; hate thine own sinful life; crucify those evil affections, and lusts which have crucified the Lord Jesus. James 5. Ye have condemned and killed the just one, and he doth not resist you: be patient therefore unto the coming of the Lord. Our Lord neither by precept, nor example com­mands any retaliation or revenge unto us. Let all your doings be done in charity. 1 Cor. 16.14. Moses intreated Hobab, Love, to go along with them all their way. Numb. 10.29.

Out of the heart proceed Adulteries and Fornications.

The wise mans advice, Eccles. 11.10. Remove sorrow or anger (in the Margin) from thy heart, and put away evil from thy flesh; tends to the moderating of the ira­scible, or wrathful passions, as also that of the concupiscible. Our Lord therefore having discovered the former, [...], in wrath and anger, he in the next place proceeds to the removal of [...], the evil concupisence, I shall speak of both these together in one axiom, or proposition, as the Lord hath forbidden them both by one and the same Law; for although the sins in nature differ one from the other; Hos. 4.14. and in degree, one is more grosly sinful than the other, and consequently they differ in their respective punishments, for Adultery was punished by death, not so Fornication unless in the daughter of the Priest: Levit, 21.9. Deut. 22.22. Yet because all uncleanness is forbidden in the seventh Commandment, and concu­piscence under the grossest kind, I shall speak together of both, but let us enquire a part, 1. what is Adultery, and 2. what is Fornication? 1. What is Adultery. 2. How doth Adultery proceed out of the heart? 1. Adultery is the violating of the faith [Page 286] plighted in Matrimony, which because it is broken, by appoaching unto anothers bed: our Latine Criticks will have it called Adulterium, quasi ad alterius torum, which because it is extremely unseemly, and the cause of great and manifold incon­veniences, the Greek word here used is [...], which the Greek Etymologist com­pounds of [...] and [...], unseemly and inconvenient; because the Adulterer doth [...], things unseemly and inconvenient, by which kind of [...], the A­postle expresseth other sins of the flesh, Rom, 1.27. [...] unseemliness and [...], which are inconvenient, Eph. 4.2. Or otherwise [...] an Adulterer, is [...], who violates and breaks the bonds of unity, the bond of the house, whence the husband hath his name. And therefore to commit Adultery in the German tongue is called Ee or Ehe-breaken, the violation and breach of marriage, or of unity, as that word also signifieth, implying thus much, that Adultery breaks the bond of wedlock betwixt man and wife, and between God and us; whence that of the Poet ‘—Legitimi rumpere vincla tori.’

Repreh. Who sooth and flatter themselves with an opinion of their own chastity, toward their spiritual husband, because they have no outward idols, entertain no rivals. The Israelites were in this condition when Hosea reproved them; Hos. 9.1. and when Ezechiel chap. 6. And they came with great confidence to enquire of the Lord, Ezech. 14. confer with Rom. 7.2. [...] Fornications, which the Greek E­tymologists derive from [...] to sell, implying that the Fornicator or Fornicatrix prostitutes his and her body, and sets them to sale, and sell themselves to commit wickedness. And happily Fornication may come from [...] though some deduce it from fornix, a dark and obscure place wherein they committed their Fornication, whence the Satyrist ‘Lenorum pueri quocunque in fornice nati.’

Why come these out of the heart?

The progress of these out of the heart is more notable than any of the former, for herein consists the difference between the apprehensive powers and faculties, and the concupiscible, and appetitive, between those which enter into the man, and those which proceed out of the man.

Obs. 1. Note here, what a Brothel house, what an arrant stew the heart of the la­scivious and unchast person is, all Adulteries, all Fornications, all uncleannesses, are acted in it.

Obs. 2. A man may be an Adulterer and a Fornicator, yet not know a woman, and the like may be said of a woman. Our Lord teacheth us so much, Matth. 5.28. yea, and at sometimes punisheth the Lust when it hath proceeded no farther than the heart, Gen. 12.17. And the Poet tells us.

Quae quia non liceat, non fuit, illa facit.
Ʋt jam servans bene corpus, Adultera mens est.
Omnibus exclusis, intus Adulter erit,
Incesta est sine stupro, quia cupit stuprum.

Obs. 3. The Law belongs unto Christian men and women.

Obs. 4. Its a spiritual Law. See notes on Rom. 7.

Obs. 5. The great extent of the Law. ibid.

Obs. 6. The excellency of the Christian Righteousness. ibid.

Repreh. 1. Who confine the Law of God unto the letter only. See as above

Repreh. 2. Who know that the Law of God is spiritual, and reacheth even to the heart and spirit, vide as above.

Obs. 7. The Lord Jesus knows the secrets of our hearts. He saith, Adulteries and [Page 287] Fornications proceed out of the heart; He sees the obscene and filthy lusts of the Letchers which lodge there. To see and know these is in it self no sin; our Lord Jesus saw them, knew them, judged them, yet without sin; yea Christianus salvis oculis foeminam videt, animo adversus libidinem Caecus est, Tertul. Men may know these things, how else can they judge of them? yet not be guilty of them; as it's said of C [...]to, Intravit in floralia ut tacet. I know well that [...] and [...] and [...], Adultery and Fornication differ, and are distinguished, Mat. 15.19. Heb. 13.4. Whoremongers and Adulterers God shall judge; yet withal its clear that [...], Fornication is but for [...], Mat. 5.32. Except it be for Fornication, i. e. Adultery.

Obser. 8. Note hence that not only [...], Adultery, but even [...], which signifieth Fornication is reckoned among the sins which are forbidden by the Eter­nal Law of God. I know well that the Learned Jews herein differ much among themselves; some would have that Commandment [...], Thou shalt not commit Adultery, to be understood only of persons married; but others with better reason in the same Commandment understood Fornication also, yea all manner of unclean­ness to be forbidden; though it cannot be denied, but many of the Jews and Gen­tiles also have straitned the Commandment of God, and understood it only of Adul­tery. That their lusts might the more be enlarged and widened, when they would not understand Fornication to be forbidden by the Everlasting Law of God. This is the reason why Fornication is put among the Canons of the first Council, Act. 15. And St. Paul reckons it in the Catalogue of those sins, which exclude men from the Kingdom of God, 1 Cor. 6. Gal. 5.19.

Repreh. Those who make light of Adultery and Fornication, and esteem them as tricks of youth, and say their Age will need them, are not these they who make a mock of sin? Do they not consider that they are forbidden by the great God? and must they be so lightly accounted of as tricks of youth? One such trick of youth cost all the Sechemites their lives, Gen. 34.25, 26. And it is very rare that such wasting sins committed in youth, are reformed in old Age; Vitium primae concoctionis non corri­gitur in secunda; for have ye not observed the grey head who goes on still in his wickedness, though strength of Nature be decayed, yet the old Adulterer and For­nicator hath as adulterous an heart as the very worst, therefore they easily connive at those sins in their Children; Non est scelus in adolescente scortari, &c. Ego feci ibi­dem isthaec in adolescentia, saith that old Lecher in the Comedy; and what they cannot act they will talk as savourly and with as great delight as they could; then they commonly shut up all, they hope God hath forgiven them: Whence comes this smoke but from the fire of Concupiscence, which even yet burns in their hearts? whence this foam but from the sea of wickedness? yet working in them, and foam­ing out their own shame: And shall we think that therefore the Lord hath pardoned these old Adulterers and Whores, because they say they hope so? Then sin is par­doned when it is forsaken and left and not till then. Will God punish this sin in a young man, when strength of Nature seems to make Apologie for him, and will he not much more punish this sin in an old man, in whom Nature is decayed, if he yet retain his fire and his flame vigorously in his snuff, though now going out with a stink? No doubt but the judgment of such is much greater if the Apostle reasons right, Rom. 1. and the last.

Mysticé. Obser. 1. There is a Spiritual Marriage between Christ and the Believing Soul, whereof the Lord speaks, Hos. 2.19. I will betroth thee unto me for ever, &c. Zach. 8.8.

Obser. 2. The Lord gives himself to the obedient Humanity: See Notes on Mat. 25. And the Virgin-Church is united to the Deity; the Virgin Church goeth forth to meet the Bridegroom (Vulg. L. Syri) the Bridegroom and the Bride: See Notes as above.

Obser. 3. The Lord makes Covenant and Contract of Marriage with his Church; I am the Lord thy God; I am thine; thou shalt have no other God but me; thou art mine; for so the Lord speaks to all his People as to one Spouse: See Notes on Exod. 20.21, 22.

Obser. 4. There is a Spiritual Adultery, the breach of Wedlock between the Lord and the Soul, even such between the Lord and the Soul joyned unto him by Cove­nant, as is between the Husband and the Wife, Jer. 3.20. Surely as a wise treache­rously departeth from her husband, so have you dealt treacherously with me, O house of Israel, saith the Lord.

Obser. 5. As Ʋnio is the cause of all good, so Binio is the cause omnis mali, of all evil; of this breach the Lord often complains, Ezech. 16.7. I am broken with their whorish heart, which hath departed from me, chap. 16.

Exhort. To the Lord's precept; he saith not, I counsel, I advise thee not to com­mit Adultery or Fornication: the Precept is absolute, proceeding from the absolute Commandment of the most high God; Thou shalt not commit Adultery or Fornication.

The Motives might be many.

1. From consideration of the sin it self, it's a bruitish sin.

2. It unmans the man, takes away his heart and understanding, Hos. 4.11. it makes him a very fool. The Harlot is called the foolish woman, Prov. 9.13. and young man void of understanding taken by her fair speech, he goes after her stait-way as an Oxe goeth to the slaughter, and as a fool to the correction of the stocks, Prov. 7.22. Therefore the Natural Philosophers observe, that every Beast and Fowl, the more lustful it is the more foolish; as the Sparrow, as the Ass, Ezech. 23.20. And therefore Sechem, Gen. 34.2. who ravished Dinah the Daughter of Jacob, he is said to be the Son of Hemor, i. e. an Ass, vers. 7. He is said to have wrought folly in Israel: and the woman that played the harlot is said to have wrought folly in Israel, Deut. 22.21. The man speaks to the men of Gibeah who forced the Levites Concubine, Do not saith he this folly, Jud. 19.23. and so again, cap. 20.6, 10. folly in Israel. Thus Thamar saith to her Brother Amon, 2 Sam. 12.13. No such thing ought to be done in Israel; do not this folly, and vers. 13. Thou shalt be as one of the fools in Israel.

Obj. But folly seems to be pitied.

Sol. This folly is Wickedness, as the same word signifieth both, Josh. 7.15. Margin. And the man in Gibeah said, first, do not so wickedly (Judg. 19.23.) do not this folly; this folly is wickedness, yea a great wickedness, Gen. 39.8, 9. As all words sound the abomination of this sin, so the last the greatest; as in the thunder crack, the last is commonly the most horrible, and fluctus Decumanus is observed to be the greatest.

[...]

And as it is a great wickedness, so it hath a proportionable punishment: If my heart hath been deceived by a woman, or if I have laid wait at my neighbours door, then, &c. for this is an heinous crime, an iniquity to be punished by the Judges; for it is a fire that consumes to destruction, and would root out all mine increase, Job. 31.11, 12. where mark how God the Judge frustrates the ends men aim at in these foolish and wicked actions; they aim at increase of Children, and these practises root out their increase: and so the Lord threatens those who commit this folly and wicked­ness, Lev. 20.20. They shall bear their sin, they shall die Childless; and again vers. 21. They shall dye Childless.

Exhort. Be faithful to our Maker, who hath vouchsafed to style himself our hus­band.

Sign. Ʋxor coruscat radiis mariti.—Can we appeal unto him as the Church does, Psal. 44.

Means against Adulteries and Fornications against our God: They are both of one kind, and the same means will be serviceable for the avoiding of both; 1. fro­ward thoughts seperate from God, Wisd. 1.3. therefore Esay 55.7. Let the wicked man forsake his wayes, and the unrighteous man his thoughts, &c. and return unto me. 2. Bacchus, & Venus, & Vinum, cause and promove this sin. 3. There is a drunkenness that is not with wine, even a drunkenness with vain and false Opinions. 4. Fulness of bread, even the word which they practise not, therefore it follows. 5. Abundance of idleness. 6. Above all look to our eyes. Oculi sunt in Amore Duces, Num. 15.38.

Exhort. To live soberly, temperately and chastly, holily and righteously in the time of our health, wealth, honour, and generally in the time of our prosperity, it [Page 289] will be our great solace and comfort when any calamity befalls us. This was Job's Consolation in the midst of all his miseries and afflictions, Job. 31. and Hezekiah when the Prophet told him he must now die. Yea, to shame many who would be thought and called Christians; yet spend their time of prosperity in riot, lasci­viousness and unchastity. Zenophon gives them far better counsel, when he saith, That God is most of all to be worshipped and served in our prosperity, when all things go well with us, that we may the more securely trust in him; when adversity befalls us, that we may then call upon him with greater confidence and assurance to be heard of him; when we have so lived that we know that he is propitious, good and loving to us.

Out of the heart proceed Thefts.

Our Lord in the former word discovered that [...], The evil concupiscence, which is called the lust of the flesh, 1 Joh. 2. He now makes discovery of another evil concupiscence, which is called the lust of the eyes. The word here used is [...], which we render theft; our English word is from the Saxon, which hath affinity with the Latin, ferre or auferre, to bear or carry away; as also with the Greek [...], whence [...], which signifieth a thief. And because what is stoln is anothers, the thief hides what he steals; whence the Greek [...] is from [...], to hide. Theft largely un­derstood is an unlawful taking away of that which is anothers, whether it be done secretly, and so he who offends is called [...], or openly and violently, and so he is called [...], ye have both together, Joh. 10.1.

Reason. It is first forged there, for when the eye makes report of what is desirable unto the heart, the heart consents, and so follows the eye, Josh. 7. Achan confesseth this method of thievery unto Joshua.

Obser. 1. The heart is a den of thieves.

Obser. 2. A man may be an arrant thief, yet non contrectare rem alienam, not han­dle, not touch his neighbours goods. When thou sawest a thief, then thou consentedst to him, Psal. 50.21. The thief enters in at the windows: The Lord presently adds, these things hast thou done, they are res gestae, things which the man hath done, though he never put forth his hand to do them, Mich. 2.1, 2. This is a truth so well known, that even out of the dictates of the Law of Nature, a Civilian reports it, Aulus Gellius, lib. 1. cap. 18. quam castè, & quam religiosè, &c. we must not omit, saith he, how chastly, how religiously theft hath been defended by our wisest Lawyers: Then he tells us out of Sabinus; Meminisse debemus furtum sine ulla quaque attrectatione fieri posse, sola mente atque animo; at furtum fiat annitente. Latro est etiam antequam in­quinet manus, saith Seneca; and the same, fecit quisque quantum voluit. And that of the Poet,

Has patitur poenas peccandi sola voluntas:
Nam scelus intrà se tantùm qui cogitat ullum,
Facti nomen habet—

Obser. 3. There are distinct Dominions, Rights and proper Interests in Temporal Things, how else can there be thefts, since theft is the taking away of that which is anothers? if it be anoth [...]rs, then hath that other a proper right in it which he may call his, he hath Dominion over it, power to use it, spend it, alien, or sell it. Hence it is, that the Lord requires in every believer contentation, 1 Tim. 6.8. That having food and rayment he be therewithal content. Yea, the Lord will that every one be provident for time to come, Prov. 30.25. The Ants prepare their meat, That he may make provision for himself and his house, that he be not burdensome to others, 2 Cor. 8.12, 13. Yea, so provident a man ought to be, that he may have wherewith to de­fray publick charges of the Common-wealth, Mat. 22.21. that he may supply the necessities of the poor Saints, according to brotherly love, 2 Cor. 8.12. That he may have to give to him that needeth, Eph. 4.28. according to common love. Now where there is no proper interest, no meum & tuum in the world, no man could call any thing his own, or use it, spend, or sell it, nor should any man have any estate where­withal he should be content, nor would there be any buying or selling, giving or re­ceiving, borrowing or lending.

Obser. 4. This Right is not founded in Grace; so that a man who hath Grace may take away that which is another mans who hath no Grace. Our Lord deter­min'd this long ago, when he forbad his own Gracious People, to intermeddle with the Land of the graceless Edomites, Moabites and Ammonites, and that they should by no means invade their possessions, and his reason is convictive, Deut. 2. which yet will appear more forcible if we consider the end why the Lord gives his temporal good things to graceless men, That they might seek out God, that they may repent, Rom. 2. Know'st thou not, that the goodness of God leads thee to repentance?

If these two things be granted, that the Dominion and Right unto temporal things is founded in Grace. 2. That a man may be his own judge, who is, and who is not in the state of Grace, no man shall quietly possess any thing; if a gracious man steals what is anothers, his Grace is no Grace: Hence will follow a prodigious distinction of Theft, that which a gracious man commits, and that which a graceless man com­mits.

There is a Spiritual thievery or robbing another of what is his; and this either 1. forbidden of God; or 2. commanded of or by him:

1. Forbidden of God, and that is robbery and stealing from

  • God,
  • Our Neighbour,
  • The Devil.

And all these thieveries from the heart and self-love deeply rooted there; for where­as love of another proceeds from love of our selves, that due love, whereby we love our selves in God, and for God being corrupted, is turned into such an inordinate love of the Creatures, that the man loves the Creatures better than himself; for 'tis possible that a man may rob himself, and be a thief of his own goods. Solomon tells us of such a fool, Eccles. 6.2.

Sunt mihi divitiae, sed non conceditur uti.

An arrant fool, yet in a sort we may truly say, such an one is a just man, because he allows himself as much as he is worth, and that's just nothing: Such self-robbers were the Jews, who had the Kingdom, and the Priest-hood, and the Prophesie, yet enjoyed them not, but left them for the believing people of the Gentiles to enjoy. And are there not too many of us to whom God hath given the riches of the know­ledge and understanding of the Scriptures, the end of all which is the life of God, yet wittingly and willingly we rob our selves of all that knowledge, and live a quite contrary life? as he who hid his Lords talent in the earth.

There is a Spiritual thievery, which also proceeds out of the heart, even the assu­ming and taking to ones self that which is properly Gods: I shall not here spend time about that outward robbery of God, which is called Sacriledge, of which the Psal­mist speaks, Psal. 83.12. and that of which the Prophet speaks, Mal. 1. I leave these thefts for others to speak of. There is a more close and hidden stealing and ruining the goods of God; what are they? See Notes on Mat. 22.21. There is a pilfering and stealing of these goods of God: See Notes as before. We are exhorted to put on the New Man, and to be renewed in the spirit of our mind, [...]hat we may bear the Image of the Heavenly Man, who after God is created in Righteousness and Holiness of Truth.

Phudices was to make the Statue of Minerva, which he did, but so cunningly, he ingraved his own Image in it, John. 10.1. There is a robbery also of our Neigh­bours, of this robbery they in special are guilty, who are intrusted by God as his Ste­wards; and these, either such as have received this dispensation, or at lest assume it to themselves, as if they were stewards of the mysteries of God, 1 Cor. 4.1. if they be indeed stewards of Gods mysteries, why then do they give the people only the Letter and the History, and reserve the Mystery unto themselves? Every one of common Capacity can understand much of the History and Letter of the Scripture; but there is a Mystery to be dispensed, which all understand not, if they did, it were no Mystery; they are unjust Stewards.

But there is another robbery, whereof I fear too many are guilty, and that is the [Page 291] robbery of the Poor; when they whom God hath made stewards, defraud them of their Charity. Thus many a one is a thief, and yet perhaps understands it not; as when a man gives his goods to feed the poor, yet hath no Charity, 1 Cor. 13. he hath no love, no good will.

There is a robbery even of the Devil himself, for somewhat he hath we confess, when we say, give the Devil his due; whose else are the lusts of the flesh, the lusts of the eyes, and the pride of life? St. John tells us, 1 Joh. 2. That these are not of the Fa­ther, but of this world; whose then are they? to whom do they belong, but to the Prince of this world? and therefore our Lord tells the Jews, that they were of their Father the Devil, and the lusts of their Father (they were his lusts) they would do, Joh. 8.44. Lust unto murder, lust unto lying is his; When he speaks a lye, he speaks of his own, for he is a lyar, and the father of it. The Jews had rob'd their Father of his lies, and they were so full of them, that they had no place in them for belief of the Truth, vers. 45. Because I tell you the Truth ye believe me not, 2 Thes. 2.11. whose goods else are the false Righteousness and Holiness? whose else is the know­ledge, falsly so called? whose are these accursed things but the Devils? Josh. 7. We read of Achan that he stole a goodly Babylonish garment; what's this but the robe of false Righteousness? as when men imagine and assume to themselves an Opinion that they are Righteous, because Christ was Righteous; as if a man thought himself sober because Christ was sober, though he himself be an arrant drunkard: This is the Righteousness of the confused Babel. The Chaldeans report, that this Babylonish Garment was woollen, and it is likely enough, for our Lord tells us of the Babylonish Prophets who come to us in sheeps cloathing.

Another part of the stoln goods are, two hundred shekels of silver; and what's this silver? but the false Knowledge like unto the true, which the Wise Man bids us seek as silver, Prov. 7. the treasury of Knowledge falsly so called, 1 Tim. The false Achans, the troublers of Israel, they steal these with intent to vend them, and put them off to others.

Laudat venales qui vult protrudere merces.

These Factors for Babel with glozing language cheat the poor simple people, that's meant by the wedge of God, where in the Hebrew it is [...], a tongue of Gold; as it is in the Margin.

Repreh. Who arrogate to themselves the means of obtaining the goods of God: This is a spiritual gift, whereof the Jews were guilty, who would enter into life by keeping the Commandments, which is indeed the means which our Lord prescribes, but impossible by our own power: But the Jews would keep them without faith, which brings in the power. This was the argument of St. Paul's dispute with them in the Epistles to the Romans and Galatians: This was meant by the Gigantomachia, when the Gyants would scale Heaven, and take it by their own power; of this we understand, Joh. 10.1.

Exhort. 1. Rob those who have rob'd us; that's the honest theft I told you of, such as is commanded of God, Exod. 3.22. and 11, 12.

Exhort. 2. Let us restore unto every one that which is his own. Restitution is a part of Repentance; there is no shame in it; give the Devil his due; the evil of evil it is his; so is the evil of evil concupiscence, and the excess of wrath when given place unto, Eph. 4. Give to God the things of God, even all we have, and all we are, 1 Chron. 29.11.12.

MATTHEW XV. 19, 20.

[...].

Out of the heart proceed—false witnessings and blasphemies.

I Put both these together in one Axiom, though Blasphemy be properly against the Third Commandment, and false witnessings against the Ninth; yet because blas­phemy is such a sin against God, his Son and Spirit, as false witnessing is against our Neighbour, and because there is a blasphemy against our Neighbour, as well as against God: But because I have spoken lately of Blasphemy, out of Mat. 12. and largely enough; I shall now but touch upon it briefly, and that by way of Applica­tion; first then let us consider, the first of these, False witnessing.

Our Lord, in the Second Table of his holy Law, provides for the safety of our life, by prohibiting murder; by forbidding Adultery and Fornication, he takes care for the orderly propagation of mankind, and preservation of our chastity; by inhibiting thefts; he takes order for the preservation of our goods; when he forbids false wit­nessing, he provides for the safety of our name, credit and reputation, although the word be of larger extent: As therefore Joab thrust three darts through the heart of Absolon, so the evil one casts his three fiery darts into the heart of the men, 1. The lusts of the flesh, which we considered in Adultery and Fornication: 2. The lust of the eyes, which I noted in thefts; and the pride of life, which is a main incentive and motive unto false witnessing, as I shall shew anon; mean time let us enquire,

1. What is false witnessing? the word is [...], which word for word signifieth, a false and lying testimony. A testimony or witness is the speech of him who bears witness, whether it be judicially and in judgment, whither he is called to speak the truth, or whether it be extra-judicially, as in private between man and man, whether in speech or in writing. In all these and many other cases, the testi­mony or witnessing is prohibited to be false; [...], which may be of [...] and [...], from diminishing the speech, or speaking less than is necessary for discovery of the truth. The Hebrew word which answers to it is [...], as when the speech agrees not with the things; 2. or when the words agree not with the heart; and so is 1. pro­perly a lye; 2. or when nor heart, nor words, nor actions reach the end whereat they ought to aim; for all words ought to be spoken to edifying, 1 Cor. 14.26. And all things done in love, 1 Cor. 16.14.

2. False witnessings proceed out of the heart, for there is a verbum mentis, a false speaking in the heart, Psal. 10.6, 11, 13. whence the talk of the lips proceedeth: The words of the mouth are the counterpart and representation of their idea, pat­tern and exemplar forespoken in the heart.

Obser. 1. The evil heart is the forge of lies, and all false testimonies; so much ap­pears out of the story of Ananias and Saphira, Act. 5.3, 4. where the Apostle blames Ananias for giving place to the tempter, in yielding and opening his heart unto his temptation; Why hath Satan filled thine heart to lie to the Holy Ghost? Why hast thou conceived this thing in thine heart? Thou hast not lied unto men, but unto God.

Obser. 2. False testimony may be given against our Neighbour, although we speak nothing of him: There is an heart that gives false testimony as well as a tongue, a lying heart as well as a lying tongue, or lips, Mat. 9.3. The Scribes said of our Lord, [...], within themselves, this man blasphemeth.

Obser. 3. There are many and manifold false witnessings which proceed out of the heart: the word is plural [...], false witnessings, which proceed from an envious, proud, evil surmising and suspicious heart, and being come forth hurt our Neighbour by misjudging, Mat. 7.1. Eli tells Hannah she was drunk, when she pray­ed in her heart, 1 Sam. 1.13, 14. Act. 2.13. The multitude said, that the Apostles were [Page 293] full of new Wine, when they were full of the Holy Ghost. That Paul was a murderer, because the viper clave to his hand, and because he receiv'd no hurt by it, he was a God.

By suborning, false accusing, giving false sentence against the innocent, the Elders and Nobles suborn Sons of Belial to testifie, that Naboth blasphemed God and the King, 1 King. 21. going about as tale-bearers among the people, Levit. 19.16. Thus the Apo­stle blames tatling Gossips and busie bodies, who speak things which they ought not, 1 Tim. 5.13. speaking fair but intending mischief, Prov. 26.24, 25. He that hateth dissembleth with his lips, and layeth up deceit within him: When he speaketh fair be­lieve him not, for there are seven abominations in his heart. The Apostle summs up many together, 2 Cor. 12.20. debates, envyings, wraths, strifes, back-bitings, whisper­ings, swellings, tumults; these are some few of the many false witnessings which pro­ceed out of the heart, all opposite unto truth, which is here mainly to be aimed at, Multiplex est mendacium, veritas est unica; Lies and false testimonies are manifold, truth is one and uniform.

Obser. 4. Hence we may learn in part to judge even of the heart it self, by what proceeds from thence, for Mat. 12.35. An evil man out of the evil treasure of his heart bringeth forth evil things. Thus when the heart brings forth false witnessings, it's evident there is a treasure of falsehood in the heart.

Obser. 5. Learn hence, whom truly to accuse of evil thoughts, murders, adultery, fornications, thefts, false witnessing and blasphemies, whom else but our own selves, our own false and perverted hearts, our Lord speaking of the corrupt fountain of them all, vers. 18, 19. twice names the heart as the source whence they all proceed; he saith indeed, that the envious man sowes his tares, Mat. 13.5. which he interprets the Devil, vers. 39. but unless the heart of man consent to receive them they thrive not there. It is true the Devil casts his fiery darts of temptations, but they are quenched by the shield of faith in the believing heart; He may incite and stir up, he may further the sinful birth when these wickednesses proceed out of their heart, but he knows not the secrets of the heart, unless they be betrayed in habits and ge­stures, in words or actions. God alone knows the hearts of all the Children of men, but that closet is fast lockt against his and our enemies; nor can he hurt us while he is without us. Quidam sentiunt, sed non consentiunt, impinguntur, sed non expungun­tur, aggreditur, sed non prosternitur, Bernard.

Obser. 6. Hence we learn a character of God's genuine and true people, no false witnessings proceed out of their hearts; they do not backbite, nor speak evil of their neighbour, their habitation and dwelling place is God himself, Psal. 90.1. In him all their works are wrought, Joh. 3.21. and lying lips are an abomination to the Lord, Prov. 12.22. He is a God that hath no pleasure in wickedness, nor shall evil dwell with him, Psal. 5.4. Their dwelling is in God, who himself is love, and love thinks no evil, either to speak it or do it, 1 Cor. 13. They are in him that is true, 1 Joh. 5.20. and nothing false can proceed from him that is true, no lye is of the truth, 1 Joh. 2.21. They do no iniquity, nor speak lies, nor shall a deceitful tongue be found in their mouth, Zeph. 3.13. Their yea is yea—See Notes on Esay 65.16. No evil can dwell with him. They are tender of the name and reputation of their neighbour, they are single mind­ed, and have no guile in their spirits; and as their own sins are covered, so they cover the sins of others with the covering of a loving spirit, Prov. 10.

Repreh. The false witnesses, out of whose heart proceed the false testimonies a­gainst their Brother, who out of pride, envy and partiality, censure, and give sentence of their neighbours life and actions.

They seek their own honour among men, by the defamation and slander of their neighbour, as the Pharisee makes the Publican and his life a foyle, to set off the glory of his outward and ceremonial service of God before men; like him that climbs up a steep hill, he treads down and tramples on all below him, and layes hold on, he does palpare, he flatters all above him, he receives all misreports against his Brother that tend to his dispargement; he perverts all that's good, as done to a wrong end, encreaseth and doubles all that's evil; he interprets all that's doubtful to the worst, [Page 294] and though every thing saith Epictetus [...], hath two handles, and may be taken as well by the right as by the wrong; he looks at his neighbours doubtful actions as at side pictures, with an evil eye for evil, and would rather on the wrong side behold an ugly monster, than on the right side a comly countenance. I know well, what the pretence of these men is; they defend themselves with a colour of truth, like those Mat. 26.60. false witnesses who reported our Lords words, Joh. 2.19. but not their sence. But be it granted, that what they report is true, and that the sence is true, yet because they who report it are not true, nor in him that's true, but report out of envy, pride and malice, though the report be true, both words and sence, yet they who make the report are not so, Psal. 52. See the story of Doeg.

Repreh. Our false Testimonials, our lying Certificates, our false Commendatory Letters, or what ever else we call them, those publick instruments written in favour of one or other whom we affect, whereby we would commend him to others. This is a great sin of this City, yea of this whole Nation, that I say not of many other Nations; what else herein do men but bear false witness, and lye concerning their neighbour, when they give Letters of recommendation which he never deserved, whereby they represent him to all whom it may concern, for a sober, just, honest, godly man, who indeed is a drunken, unjust, dishonest, prophane beast. Is not this done in Societies and Companies every where, when they would pleasure their friend, or their friends friend, or any one who hath relation unto him, though the man be not known to him or them, who give their testimony of him? Are not these things daily practised amongst us? and what is it thus to testifie concerning him who is al­together another man? what else is it but an arrant lye, which yet to make it more authentick, and a more lasting monument of our shame, we confirm it by subscribing our hands, and putting thereunto the publick seal of a Company or Society in per­petuam rei memoriam, that thus we may transmit from Age to Age our lies upon re­cord; for is it not a great sin, as well to call him good who is evil, as to call him evil who is good; to put sweet for bitter, as bitter for sweet; the Law of God equally prohibiteth both.

O Beloved! this is of far greater consequence than happily at first men conceive, for mark it well, for what end are Letters testimonial, Certificates, and Letters of Recommendation obtained? is it not to prefer the party commended to some place of trust in Church or Common-weal? consider then what ever thou art, of what consequence these false Testimonials, untrue Certificates and lying Letters of Com­Commendation are. By Vertue, or rather Vice of these, Magistrates and Ministers, and all who are Radices Communitatis publick persons, they are preferred or put in places where they may do the greatest mischief. An evil Magistrate or Minister, or other publick person by his leading example, wicked counsel, yea too often down­right precept, Multum Dei prostituit Diabolo, saith Aquinas, He betrayes much of God unto the Devil. This is thy doing who ever thou art, who by vote or subscription to false Testimonials, and lying Certicates, helpest to encrease or advance iniquity, or the Devils Kingdom, and as much as lies in thee to propagate all ungodliness and iniquity, and Satans Kingdom from Generation to generation, even unto the end of the world.

Repreh. The false witnesses of God, as the Apostle speaks, 1 Cor. 15, 15. who te­stifie of God, and Christ and his spirit what they know not: This is no doubt a great boldness, to intrude into the things that they have not seen, vainly puffed up by their fleshly mind; for while the mind is fleshly, it can give no other testimony than concerning fleshly things: it's impossible they should give a true testimony of Christ and things of Christ, unless they have the mind of Christ, 1 Cor. 2. last; nor can they bear witness of the spirit of Christ, unless they have the spirit of Christ, for it is the spirit that beareth witness, because the spirit is truth, 1 Joh. 5.6. and therefore the Apostle tells us, that the things of the spirit of God must be spiritually discerned: and how can that be done, but by the same spirit of God, and such who have that spirit in Christ dispensed are truly called spiritual; and such spiritual men truly judge all things, and are judged of no man, 1 Cor. 2.14.15. of such as these St. John speaks, [Page 295] 1 Joh. 2.20. Ye have an unction from the Holy One, by which ye know all things.

Repreh. That daring spirit which is let loose in the mouths of many at this day, who speak much of Christ, confess and profess much of him, when yet it's much to be feared they know little, very little of him: See Notes on Hebr. 2. It's impossible to give true testimony of Christ, unless we know and feel him livingly acting in us in his work and deed, unless we can truly and experimentally say, that we have seen and bear witness, 1 Joh. 1.2.

Exhort. To speak every one the truth from his heart.

Our God is the God of truth: The Son of God is Amen, the faithful witness, Veri­tas veritatis, Amen, Amen, the Truth, Joh. 14. The Holy Ghost is the spirit of Truth, the Image of this God impressed in the word. The word of God is the word of Truth.

The Law, the Truth, the Gospel, the Truth; the Image impressed on his Works.

MATTHEW XV. 20.

[...].—

These are the things which defile the man: —

WHat all these are St. Mark tell us, Mar. 7.23. they are [...], and whence they proceed [...], and what their effect is, they are [...]. The word we turn defile is [...], which is from [...], which is from [...], cong-egavit, and [...], which signifieth Coetus: That which is common is un­clean, they eat meat [...], Mar. 7.2. which signifieth pro­perly to make common, which therefore some deduce from [...], but that which is common is [...], proposed and exposed to the use of all; and whatso­ever is so will soon be defiled and polluted: And therefore the word is opposed to [...], Sanctum, that which is holy, and seperated from common use, Act. 21.28. Thus [...] and [...], are opposed, Act. 10.15. and 11.9. for this may appear by in­duction; 1. Vain thoughts defile, Jer. 4.14. 2. O Jerusalem wash thine heart from wickedness, that thou mayest be saved. 3. How long will thou detain these thoughts. 4. Murder defiles, Esay 59.3. Your hands are defiled with blood. 5. Adultery defiles, Lev. 18.20. 6. Robbery defiles, Ezech. 7.22. 7. And whence are the lips un­clean but from false witnessings and blasphemies? Esay 6.5. besides these we read of others which defile the man, Mar. 7.22, 23. All which either outwardly pollute him, as the sinful words and actions, or inwardly, and those either the evil thoughts, more proper to the mind, or the vitious and sinful dispositions of the heart and affections: These St. James, chap. 1.21. calls [...] and [...]. See Notes on the place.

The reason why these things defile the man, appears partly because he hath sepe­rated himself from the most pure and holy God, Psal. 14.3. They are turned aside from God, and become filthy; partly because he hath adjoyned and united himself unto the unclean spirit by consent and love, which is of a knitting and polluting na­ture, and unites the heart unto it, whence it becomes like unto it, Hos. 9.10. Abo­minabiles facti sunt, sicut ea quae dilexerunt.

Obser. 1. Hence its evident, that since the Man is God's Creature, and the work of his hands, yea, as I may so say, his last and best work, his master-piece; Man came pure and holy out of Gods hands, nothing impure, nothing unclean could proceed from him. The Philosopher observed as much in his Ethicks, that man had no doubt been otherwise than he then was.

Obser. 2. Those sins whereby we are most injurious to our neighbour, by those we first and most blemish and dishonour our selves, Murders, Adulteries, &c. are hurtful [Page 296] to another, but by them we first, yea, most hurt our selves: The Murderer kills his Neighbour and deprives him of his Natural Life, but he first slayes himself, and de­prives himself of the Eternal Life; for ye know saith St. John, That no murderer hath Eternal Life abiding in him, 1 Joh. 3.15. The Adulterer first stains his own Soul before he defiles his Neighbours bed.

Obser. 3. Note hence the accomplishment and truth of all those Ceremonial sha­dows touching some certain Creatures clean, certain others unclean; the eating of some, and abstaining from others, Levit. 5.2, 3. if the man touched any unclean thing, the carkase of an unclean beast, &c. What else was meant by these, but the dead works, Heb. 6.1. from which we ought to abstain, and have no communion with them? Have no fellowship with the unfruitful works of darkness. Levit. 7.20, 21. Who­soever was defiled, and eat of the flesh of the peace-offerings called Sacrificium Eu­charisticum, he must be cut off, &c. What was hereby meant but the unworthy Re­ceiver, who having his uncleanness upon him, even the brutish nature, which is no­thing else but the fancy, concupiscible and irascible: whoever comes in the un­cleanness of his beastly affections to communicate with the Lord, and feed of the true Sacrificium Eucharisticum, 1 Cor. 11.27, 29. The clean and unclean beasts were distinguished thus; the clean divided the hoof and chewed the cud. His people who were to be a Royal Priesthood unto him must discern between the holy and prophane, the pure and impure, Ezech. 22.26. They must meditate on the word, chew the cud and not devour it and swallow it up, vers. 39. Levit. 20.25, 26. They must put difference between clean and unclean beasts, &c. because God had severed them from other people: What was meant by this but their separation for a time from the Gentiles? untill they should depart from the brutish life, as is evident by St. Peters vision, Act. 10. when he was now to communicate with the Gentiles, and eat with them; Arise Peter, kill and eat; let out the brutish life, mortifie the earthly members, let out the blood wherein is the life and then eat. There was a place wherein all excrements were to be buried, Deut. 23.13. and the reason is given, vers. 14. Therefore shall the Camp be holy, that he see no unclean thing in thee. What was here intended but the purification of God's People from unrighteousness, dark­ness, infidelity and idolatry? 2 Cor. 6. Rev. 20.9. And therefore when the New Je­rusalem, the true righteousness of God comes down from heaven, John heard a voice out of heaven, saying, The Tabernacle of God is with men, Rev. 21.22, 23.

Obser. 4. This Doctrine touching defilement is worthy our best notice, as also theirs to whom it was first delivered; and therefore our Lord when he was now about to teach it, he calls not Peter, James and John, not some one or other, but all the multitudes: And then not content with that company he commands silence; hear, saith he; nor was that enough, but he adds, understand weigh well and consider, chew the cud, meditate upon what ye hear. What need was there of so serious and Uni­versal a Preface?

Our Lord was now to put an end unto the Old Law, and to call believers from their long custom of worshipping God in outward things, that he might now teach them how he would be worshipped in Spirit and Truth; as therefore when he began his Gospel with Self-denial, &c. Luk. 9.23. He said unto them all, If any man will come after me let him deny himself. How many were there of these all? Luk. 14.25. There were great multitudes with him, and he turned and said unto them, If any man come to me, and hate not his Father and Mother, &c. The business is of greatest weight, and concern'd all; and so when he was now to put an end unto the Legal Ceremonial services he calls all to him, and tells them what that worship is where­withal God is pleased; and what that is which renders us unclean in the sight of God; not a dead carcase of man or beast, not eating with washed or unwashen hands, not any thing without the man defiles the man, but evil thoughts, murders, adulte­ries, fornications, thefts, false witnessings and blasphemies; these things come from with­in from the heart, and these defile the man. Of this sometime our Lord gives hints, even in the Law and Prophets, Deut. 10.16. Circumcise the foreskin of your hearts; rent your hearts and not your garmentt. The uncleanness of the Old Law was mani­fold [Page 297] and easily contracted, as by leprosie, an issue, or by touching any of these: these therefore the Jews oftentimes were tainted withal, yet without sin: Our Lord him­self touched the Bier, whereon the young man lay, who was carried forth to be bu­ried; wherefore when David came to Abimelech the Priest, 1 Sam. 21. and asked for something to eat, he saith, he hath nothing but the shew-bread, which was lawful for none to eat but for the Priests; yet Abimelech gives it to David, and those who were with him, only with this condition, if the young men be clean, especially from women. Other pollutions defiled the body, but Abimelech well knew they were only Cere­monial; but wantonness, lasciviousness, youthful lusts defile the Spirit, Soul and Body.

Obser. 5. Hence we learn what the nature of sin is, filthiness and uncleanness: See Notes on Jam. 1.21.

Obser. 6. With this filthiness or defilement our whole nature is polluted.

Obser. 7. What manner of people the Saints of God are: See Notes as above.

Consol. Alas! I am unclean, unclean, evil thoughts, murders, adulteries, fornicati­ons, false witnessings proceed from my heart, and what a world of wickedness have they left behind them? Mine iniquity hath found me out. When the Leper was all over white, then the Priest must pronounce him clean, Levit. 13.12, 13. But if the raw flesh appear in him, he is unclean: If we judge our selves, we shall not be judged of the Lord, 1 Cor. 11.31. If we confess our sins, he is faithful and just to forgive us our sins, and cleanse us from all our unrighteousness, 1 Joh. 1.9. But if any raw flesh, Hebr. any living flesh appear, if we seek for life in our sinful nature by the works of the Law, we are then unclean: Then the Priest Christ looking on us will pronounce us unclean: then in thy sight, saith holy David, No flesh living shall be justified. But the sinful soul com­plains; alas! who shall deliver me from this body of death? surely where-ever there is such sense of the spiritual burden, there must needs be life; if a dead carcase of a beast fall into a fountain of water, it makes not the fountain unclean; no, it may be clean, saith the Law, Levit. 11.36. And the reason in nature is, because the living fountain works out the uncleanness: There is a promise made to the house of Da­vid, Zach. 13.1. if therefore that fountain of life be opened in thee it will work out all uncleanness. O but alas, my sins are as the Aethiopians skin, and Leopards spots, I am habituated unto them, they are even natural unto me: See Jer. 13.23. and v. last.

Exhort. To lay aside all filthiness, and superfluity of naughtiness, it's the Exhorta­tion which ye read, James 1. The word is [...], which though of general use, yet more properly signifieth the putting off of Garments, even the corrupt old Gar­ment, Eph. 4. Joshua was cloathed with filthy Garments, Zach. 3.3, 4. Esay 6. The An­gel took away the Prophets uncleanness.

Exhort. Put on the New Garment, even the Lord Jesus Christ. Take heed that we foul not our Garments; when a man hath a new Garment he is very careful and wary lest he soyle it, lest he lay it where it may take dust; but if once it hath been stained and soiled, men then become careless where they lay it. O beloved here is the great danger, if we are cleansed from our sin, and have put on the robe of Righ­teousness, let us then take heed, Rev. 3.4. and 16.15. Heb. 10.27, 28, 29.

As the uniting of the heart unto what is evil, by consenting thereunto, makes the heart common, and one with that which is evil and unclean, and contracts pollution from it: Even so the uniting of the heart unto that which is good, by consenting thereunto, renders the heart one with that which is good, and draws purity and ver­tue from it.

Exhort. And therefore touch no unclean thing, and I will receive you; and ye shall be my Sons and Daughters, saith the Lord Almighty.

NOTES AND OBSERVATIONS UPON MATTHEW XVI. 17.

— [...].

—Blessed art thou, Simon Bar-Jona: for flesh and blood hath not revealed it unto thee, but my Father which is in Heaven.

THese words are part of the Gospel appointed by the Church to be read this day, and the fittest I could chuse for the Ce­lebration of this Feast; wherein we give most high praise, and hearty thanks unto the Almighty and Everlasting God for the wonderful Grace and Vertue, and the many excel­lent gifts declared in St. Peter; and pray unto God that he will mercifully grant us Grace to follow the Example of his stedfastness in Faith, and keeping Gods holy Command­ments; whose memory we recount unto the glory of God, who hath given such gifts unto men, and congratulate his bliss and happiness, according to the custom of the Ancient Church, which hath been wont to solemnize the names and memories of the Saints, grounded upon that of the Wise man, which the Jews use proverbially; The memory of the Righteous shall be blessed.

Thus Moses, beloved of God and Men, his memory is in high praise, saith the Son of Syrach: Thus the Jews blessed Mordecai, and blessed Esther; and the Mother of our Lord foretold, That all Generations should call her blessed; and generally the voice from heaven pronounceth all those blessed who die in the Lord.

Thus might we bless the memory of St. Peter, and be bold to make use of this Text by way of [...], Blessed art thou Simon Bar-jona.

But the words, in reference to those immediately before the Text, are a blessing, in requital of a blessing, a confession answering a confession, and a promise to build his Church upon what St. Peter had confessed; St. Peter had made a glorious con­fession of our Lord, and our Lord in the Text vouchsafes a gracious confession of St. Peter: St. Peter gave a testimony of his Faith touching Christs Divinity, Thou art the Son of the Living God, And Christ gives testimony touching St. Peters Faith, and the effect of it; Blessed art thou Simon Bar-jona; and demonstrates both Faith and Blessedness from the Cause of both, for flesh and blood hath not revealed this unto thee, but my Father which is in Heaven; and adds a promise of a superstructure upon the foundation of that Faith, Thou art Peter, and upon this Rock I will build my Church. And these are the parts of the Text, which yet I intend not so to han­dle, but according to the nature of a syllogistical Discourse, whose Conclusion being the first part of the Text, if we conceive it to have a twofold consideration, abso­lute [Page 299] and respective, the words will afford us these Divine Truths.

1. That Simon Bar-jona is blessed.

2. That flesh and blood hath not revealed this confession unto him.

3. That the Father of our Lord Jesus Christ (my Father which is in Heaven, i. e. our Saviour) he hath revealed it.

4. And because not flesh and blood, but he hath revealed it, Blessed art thou Simon Bar-jona.

5. The Lord promiseth St. Peter to build his Church upon what he confessed.

This Simon Bar-jona is not so called, as from his Natural Parents, but from his Spiritual Father, which was John Baptist, whose Disciple St. Peter first was before he came to Christ. St. Peter is here called Simon Bar-jona, which name, according to the Hebrew and Syriack, is the Son of Jonah, Joh. 1.43. so called by our Saviour [...], 'tis usually turned filius Columbae; whereby they mystically understand the Holy Ghost, and St. Peter here to be pronounced born of the Spirit: So St. Anselm, Rhabanus, and the ordinary Gloss, which howsoever true in some sort, and pious, yet is it not so fit for this place, since Jonah according to the Syriack manner of con­tracting is here the contract of Johanna; thus St. Hierom, St. Austin, and others of the Ancients read the words. Bar-Johanna, and so we find them extant in the last of St. John in the Vulgar Latin: And so Nonnus read the words, as appears by his Pa­raphrase on that Text, [...], This is he whom our Lord here pronounceth Blessed or Happy. But how can that be? for whether we place happiness, in the Vision of God, with Aquinas, or with Scotus, in the Vision, and love of God, or with the Academicks, in the Conjuction and Union with God, which is the [...] of the other two, and seems to be more conformable to the word of God. Surely, if we consider St. Peters errours, and ignorance as yet of Christ, or his preposterous affections, or which was the effect of both, his disunion and seperation as yet from Christ, as 'tis manifest, in that our Lord called him, Satan, vers. 23. we may well enquire how our Saviour is here to be understood, when he calls him blessed.

Which that we may the better conceive, we must know, that the Divine Nature, or objective blessedness, though in it self uniform and indivisible, yet it commu­nicates and manifests it self diversly in proportion to the divers degrees of capacity in men; and he who partakes of it in any degree, may according to that degree be truly called blessed, because he partakes of the object beatifical, or God himself, who is called [...], the blessed.

Thus the meek, the merciful, the peace-makers, the pure in heart, and the like, are called Blessed, because united unto meekness, mercy, peace and purity, and such other virtues of the Divine Nature which manifests it self in them. Yea, to be dis­joyned from that, which alone makes miserable, is to be blessed, For blessed is he whose iniquities are forgiven: And therefore much more to be united unto God by a live­ly Faith, is to be blessed; and thus St. Peter a faithful Apostle and Confessor is pro­nounced blessed: So that the blessedness, whether it consists in Vision, or Love, or Union, was but imperfect, and in part, and admitted of defects, for as we know in part, so in part we love, and as we know and love in part, so are we in part united and joyned to God; and as we are united and joyned to God in part, so we are in part blessed and happy: And this is the blessedness of the way, according to which St. Peter, and every Believer and Confessor is here called Blessed; for Ʋni pro om­nibus respondetur, saith the Ordinary Gloss: Nay the Righteousness of Faith speaks on this wise, Rom. 10.9. If thou shalt confess with thy mouth the Lord Jesus, and be­lieve in thine heart that God raised him from the dead, thou shalt be saved.

Obser. 1. There's nothing lost by giving Christ his own: Peter confesseth Christ to be the Son of the Living God, and Christ blesseth Peter for that Confession. Thus Nathaniel tells the Lord Jesus, Thou art the Son of God, the King of Israel; our Lord answers, because I said I saw thee under the fig-tree, believest thou? Thou shalt see greater things than these, Joh. 1.49.50.

Our Lord deals not with false men, as when Mat. 22.16. the Pharisees and Hero­dians say, Master, we know that thou art true, and teachest the way of God in truth. [Page 300] Our Lord answers these, why tempt ye me ye Hypocrites? And when the unclean spi­rit called him, the Holy One of God, our Lord rebuked him, and commanded him to hold his peace, Mar. 1.24, 25.

Obser. 2. Hence, as from many other places of Scripture it appears, that happiness in some measure may be obtained in this life, and that it is not altogether in hope, as some imagine, but in real and true fruition; and therefore the Scripture puts Be­lievers in present and actual possession of bliss: He that believeth on the Son hath everlasting life, Joh. 3.36. which must not be eluded by spe and re, as St. John's op­position will convince a reasonable man, Joh. 3.14, 15. We know that we are passed from death to life, because we love the brethren: whosoever hateth his brother is a mur­derer, and ye know that no murderer hath Eternal Life abiding in him; for if we have born the Image of the Earthly, we shall also bear the Image of the Heavenly.

Obser. 3. So that hence also it is manifest, wherein the true and Evangelical bliss and happiness consists; not in possession of outward things, though in vulgar con­ceit, Beatum esse & divitem esse are all one: But St. Peter was not pronounced hap­py till he had forsaken all, for the true blessedness consists in the fruition of spiritual things: God hath blessed us with all spiritual blessings in heavenly things: though Abra­ham be said to be blessed, because God gave him Sheep and Oxen, yet he is truly blessed because he believed; and who ever are of Faith, as St. Peter here was, are blessed, saith St. Paul, with faithful Abraham, Gal. 3.9.

Obser. 4. Who ever are of faith, that's the formality, as a faithful man, as perse­vering in the faith; whence the word [...], here used in the Hebrew, in Matthew, sig­nifieth as well to go on, as to be happy; and [...]. Blessedness is not one dayes work, saith Aristotle; under this formality, as a Believer, as a Confessor; and so persevering as such; Blessed art thou Simon Bar-jona; and the contrary, thou art Satan, thou art accursed.

But whence is this Faith, Confession and Blessedness?

Aixom. 2. Not from flesh and blood; so much the next Divine Truth assures us, flesh and blood hath not revealed it: wherein we must enquire,

  • 1. What is the thing here said to be revealed?
  • 2. What is the revealing of it?
  • 3. What is meant by flesh and blood? and
  • 4. How it is true that flesh and blood revealed not this unto St. Peter.

1. The thing here revealed in special, which St. Peter believed and confessed, I find not expressed either in the Original, or in any other Translation, except only in our English; wherefore we may take it as it is left unto us in the Latitude, and understand all Divine Truth concerning Christ.

2. More specially the thing here revealed is contained in the words before the Text; That Jesus is the Christ, the Son of the Living God, which will appear by com­paring vers. 20. with this, where our Lord chargeth his Disciples that they should tell no man that he was Jesus the Christ.

2. The revealing of which, is the removing and taking off the veils and coverings both off divine truth, and off our minds and hearts.

3. Which is said here not to be done by flesh and blood, whereby sometimes we understand, 1. Mans nature, for all we wash, anoint, rub, paint, curle, powder, adorn, pamper, and what ever else necessity or curiosity hath found out; or, ‘In cute curandâ, plus aequo operata juventus.’ it's all but flesh and blood: Nor is the best of us by Nature, better than what Ti­berius in scorn was said to be, [...] earth and blood, flesh and blood mixt and knod together. 2. Sometimes we understand by it sin and corruption, for so flesh is sin, Gal. 5.17. and so is blood, Esay 1.15.

But if by flesh and blood, sin only were meant, Christ should not be partaker of it, for he was like unto us in all things, sin only excepted; and he took part of flesh and blood, Heb. 2. And if by flesh and blood mans Nature only were implyed, it were [Page 301] not sometimes all one with sin, as St. Paul intimates it is, explaining one by the other, 1 Cor. 15. as Theophilact and others expound it.

4. But whether way soever we take the words, whether for Nature, or sinful Na­ture, and that whether of St. Peter himself out of his own sagacity, search and indu­stry, or out of the suggestion and information of others: 'Tis true, that flesh and blood revealed not Christ unto him.

Reason 1. For if by flesh and blood we understand meer Nature, the Natural man cannot reveal Divine Truth, whether we respect the Divine Truth it self; or, 2. The means whereby it is revealed; or, 3. The blindness and ignorance of flesh and blood, every one of these will afford a Reason.

1. As concerning the Divine Truth it self, it's hid, and hath a veil and covering upon it, and that both, 1. Outward and more gross, as the Ceremonial Services of types and figures: And 2. Inward, more subtil and refined, as that of riddles, pa­rables and numbers; for as in the body of man, the most tender and most precious part is covered by some soft one as a film, and that by some harder and stronger part, as the sight of the eye by the tunicles, the brain by the pia mater, that by the meninx, or dura mater; so have the most precious truths of God their next and out­ward coverings. Thus the Ark of God, importing God himself, or the Divine Na­ture was covered with a veil, that with a covering of Badgers skins, that with a cloth of blew. The Table of Shew-bread, figuring out Christ unto us, was covered with a cloth of blew, that with a scarlet cloth, and that with a covering of Badgers skins: But Examples of this kind are infinite; Omnia in figura contingebant illis; (so largely it was anciently read in the Vulg. Latin) hence it was that the Jews understood them not, for, They had not the spirit of Revelation, as the Apostle appeals unto the Ju­daizing Christians, Gal. 3. Tell me, received ye the spirit by the works of the Law, or by the hearing of Faith? The Natural man ploughs not with Gods heifer, and there­fore understands not the meaning of his riddle.

3. And of himself he is blind; He discerns not the things of the spirit of God, saith St. Paul, 1 Cor. 2. and therefore cannot reveal them. The highest pitch the Natural Man can reach unto, is Nature, and but Nature; as water ascends no higher than the fountain whence it comes. That which is born of flesh is flesh. He that is of the earth is earthly, and speaketh of the earth, saith St. John. 2. But if by flesh and blood we understand Carnality, the lusts of the flesh, old Adam, or man corrupted by them: The disproportion is much greater; the Nature, qualities and actions of flesh and blood are all contrary to the Divine Nature, attributes and actions; for what fellow­ship hath righteousness with unrighteousness? what communion hath light with darkness? what concord hath Christ with Belial? Yea, 'tis so far from revealing Christ unto us, that it's the chief veil that hides him from us, it's utter darkness, darkness added to darkness, a blinding of the blind; for the Gospel is hid to them that perish in sin, whose minds the God of this world hath blinded, lest the light of the glorious Gospel of Christ should shine unto them, 2 Cor. 4.3, 4.

Object. But have not many wicked men, false Prophets, false Apostles and others, as Balaam, Caiaphas, Judas, flesh and blood in the worst sence, preach'd and reveal'd Christ? 'Tis true, but we must understand a difference of Revelations, and men to whom they are revealed; for Revelations being proportioned unto the divers re­ceptivities and apprehensions of men; whereof 1. some are fitted to sense; 2. others to the understanding; 3. others above the reach of both. Men of ordinary capacity, who busie not themselves much with Divine Truth, may attain unto the first kind, of which sort was Pharaohs & Nebuchadnezzars dreams: But 2. The second sort requires a more sublime and subtil understanding, which also hath a genius of divining in it: and into such understandings, some Divine Truths may glide, as a sound into the ear, or a light into the eye, without choosing either to see or hear: And such were Ba­laams Visions and Revelations concerning Christ: He heard the words of God, and saw the Visions of the Almighty, having his eyes open, Numb. 24.4.

Both these may befall all men alike, without difference of good and bad:

O since Revelation abstractly taken is terminated upon the apprehensive faculties, [Page 302] and respects precisely the sense, imagination, and understanding, according to none of which a man is said to be morally good or bad, but according to the will, and charity, the best habit of it; so that it cannot be denied, but that the sense, fancy and understanding of flesh and blood may ken and pry far, and reveal much of Di­vine Truth; yea see farther than some others who are spiritually minded: Thus John 11.50. Caiphas saw it was necessary that Christ should dye, which Mat. 16.22. St. Peter saw not. Yet are these said not to know them nor reveal them, because neither extensively, according to the latitude of the object, nor intensively, accord­ing to the due and through perfection of the act.

1. Not extensively, because there is yet a veil and covering upon the object which they see: So that albeit they see far into Divine matters, yet not unto the end of the things they see, saith the Apostle, 2 Cor. 3.13. Col. 2.18. Their sight is bound­ed with a shadow; so that seeing they see not, somewhat they see, that is true, yet they see not the utmost truth of what they see; for who more skilful in the Letter of Moses's Law, than the Scribes and Pharisees? yet they believed not in Moses's Law, saith our Saviour, and proves it, because they believed not in him, who is the end of the Law, saith the Apostle, understanding neither what they say, nor whereof they affirm, 1. Tim. 1.7.

2. And as they fail in extent of the object, so in the intensiveness of the act, for there must be, not only Ʋrim but Thummim also in the breast-plate, not illumination only, but integrity of life also in him who reveals Divine Truth; and therefore knowledge in the Scripture notion is then thorow and perfect, when it is terminated upon the heart, and Revelation is then thorow and perfect, when it proceeds from the heart; according to that true Rule, That the heart is the term of all actions from without, and the fountain of all actions from within, whether they be words or deeds.

Thus the true Knowledge and Wisdom, which is the ground of Revelation is affe­ctive, and experimental, and effective; whence it is, that Knowledge and Wisdom and their contraries are ascribed unto the heart, the seat of the affections: The fear of the Lord is the beginning of wisdom, and men are said to be wise hearted; or con­trarily, to have their foolish heart darkned, and out of the abundance of the heart the mouth speaketh. According to this notion of Knowledge, the Lord, Jer. 22.16. speaks to Jehojachim; Did not thy Father do judgment and justice, and judge the cause of the poor and needy, and then it was well with him? And was not this to know me saith the Lord?

Such is not the Knowledge and Revelation of flesh and blood, it's not affective, not experimental, they have no part of what they know; but as Cooks they dress meat for others palates, or rather, but as leaden pipes they convey or derive the water of Life through them to others, but drink not of it: So Posts and Carriers convey my­steries of State, but are not privy to them: Hence it is, that though the Scribes were the most learned of the Jews, yet when they rejected and disobeyed the word of the Lord, and would not be taught to the Kingdom of God, The pe [...] of the Scribes was vain, and there was no wisdom in them, saith the Prophet Jeremiah, ch. 8, 9. yea though what they said was true, yet as they said it, it was false, not true; for though they say, the Lord liveth, they swear falsly, saith the same Prophet, Chap. 5.1, 2. and therefore our Saviour silenced the Devil when he revealed him.

And the reason is, He that names the Lord Jesus Christ must depart from iniquity; for no man can say, That Jesus is the Lord, but from the Holy Ghost. Thus did St. John; That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled of the word of Life; That which we have seen and heard declare we unto you: Seeing therefore the Revelations of flesh and blood extend not unto the true end, nor proceed from the true begin­ning, they are in Gods account as null.

Obser. 1. This shews the reason why there are so few true Disciples of Christ: Confer Notes in Mark 4.11.

Obser. 2. See the vain and fruitless labour of flesh and blood: See Notes ut ante Mark 4.11.

Repreh. But O the boldness and presumption of flesh and blood! how impudently dare many proud and foolish men who know nothing, but dote about questions and strifes of words, yet how impudently dare they [...], adventure to intrude into the things they have not seen, vainly puft up by their fleshly mind? yea out of the corrupt principles of carnal wisdom, or a conceit of deep knowledge of the Scri­ptures, either their own or hear-sayes, and taken upon trust from others, they pre­sume to judge of spiritual things, and out of darkness to declare the light, and pro­nounce definitively of Gods truth, which they mean time hold captive in iniquity. Thus man would be wise; though Adam be born like the wild Asses Colt, Joh. 11.12.

But happy were it for them, and for the Church of God, if their presumptuous folly proceeded no further; but their prophane bablings encrease to more ungodliness, and their word eats like a Gangrene, and spreads it self to the perversion of unstable souls; for whereas the Gospel of Christ is a Gospel of peace, and unto Shilo the peo­ple ought to be gathered (according to which St. Paul adjures the Thessalonians, by our gathering together unto Christ) 2 Thes. 2.1. The partial wisdom of flesh and blood scatters and divides all into Sects and Schisms, all differing among themselves, and from the Truth, which yet the Leaders of every Sect undertake to reveal to men, every one adorning and admiring the Fathers of their several Factions; as the Sa­maritanes honoured Simon Magus for the great Power of God, because for a long time he had bewitched them with Sorceries.

And because they know that Christ is not divided, every Sect monopolizeth, and appropriates Christ intirely to it self. Whence, are those seditious voices, Here is Christ, and there is Christ; He is in the desart, say some; nay say others, He is in the secret Chamber; nay others of late say, He hath forsaken the known world, Luk. 17.21. And according to Daniel's Prophesie of our times, Dan. 12.4. Many run to and fro, and knowledge is much encreased. And every Sect must be the True Church, and therefore every Sect to other must be a false Church; and therefore every one is embittered against every one, hateful one to other, and hating one another; and hence come wars and fightings among us. Well therefore might the Wise Man say, Quid nequius quam quod excogitavit caro & sanguis; There is nothing more wicked than what flesh and blood hath devised. Beloved, there is not any one cause of all the mischiefs in the Christian world greater than this, and I pray God that we one way or other be not guilty of it; that the spawns and issues of opinionated flesh and blood are commended unto the credulous multitude, as the Expositions and Revelations of Gods Truth, and thundered out with such Authority (bold earthly spirits!) as if they came from the third Heaven.

Alas! they consider not that the carnal eye hath not seen, nor the carnal ear heard these things, nor have they entred into the heart of man, or flesh and blood: But God reveals them by his spirit, 1 Cor. 2.9. Flesh and blood hath not revealed them, but my Father which is in Heaven.

That's the next point. Our Father which is in Heaven he hath revealed Christ.

He it is that

  • removes the veils,
  • propounds the object,
  • enlightens the eyes of our understandings, and so manifests and reveals Christ unto us.

1. He removes two kinds of veils,

  • both that which is upon Christ, and
  • that which is upon us.

1. That which is upon Christ, is the veil of types and figures, and ceremonial sha­dows, both in the Old Testament and in the New, saith the ordinary Gloss: Thus the New Moons, Holy dayes, and Sabbath dayes were shadows, but the Body is Christ: And therefore as the shadow vanisheth at the presence of the Body, this veil of Ceremonies is done away in Christ, saith St. Paul: So

2. Is the veil upon us, which is manifold; but two principally, whereof the one we draw upon our minds, the other upon our hearts.

1. That upon our minds is the veil of Knowledge, falsly so called; this veil was meant by Gog, which signifieth a Covering, and accordingly the Holy Ghost makes [Page 304] use of it, Ezec. 38. where the Lord speaks thus to Gog, Thou shalt be like a cloud to cover the Land, a cloud, a veil of false notions and misunderstandings of spiritual things (saith St. Hierom) which hath covered all the world: And since there are many Anti-Christs this is one, and a great one, a veil upon the mind; the [...], the ru­ling part, that rules all the world; a covering cast over all people, and a veil which is spread over all Nations; and this veil, the Lord promiseth to remove in these last dayes, Esay 25.7.

2. Yea, and that other veil, Obstinacy and Unbelief upon the heart, for when the heart shall turn unto the Lord, the veil shall be taken away.

These veils removed, God reveals his Son; but where? where else but within us? Christ formed in you, saith St. Paul: There is one in you whom ye know not, saith St. John, and say not here, or there, for the Kingdom of Heaven is within you, saith our Saviour. Thus St. Paul assures the Galatians, in the first of that Epistle, that these two veils of Ceremonies and types in the Jews Religion, and false Knowledge, Ob­stinacy and Unbelief being removed, vers. 13, 14. It pleased God, saith he, to reveal his Son in me, vers. 15, 16.

But to what purpose is either the removing of the veils, or the propounding of this glorious object, unless there be a light to illustrate it, and eyes to see it? there­fore Christ himself is [...], The brightness of his Fathers Glory, Heb. 1.

2. That light that enlightens the Gentiles, the Nations, as it is in Simeons, nunc dimittis, A light to those that sate in darkness, and were covered with the veils; so much the Greek words imply; [...]. A light for the Revelation, or uncovering of the Gentiles.

Thus God illustrates the object, and so he illuminates the eyes of our understand­ings; for the seeing eye God hath made, saith Solomon; and that sight of the seeing eye, which is Faith, is Gods gift, saith the Apostle, Eph. 2. and this Faith God re­veals, Gal. 3.23. all which being done by God the Father, He may be truly said to reveal Christ his Son; and well he may, for

Reason. The Reason is evident; The Father of our Lord Jesus Christ is the Father of Lights, whether they be sight, imagination, thought, understanding, or some fa­culty, Light above them all, as Plato numbers them: And this Light is the Son of God, that Light of Light, as we confess in the Nicene Creed; yet is not the Reve­lation of this Light unto men Natural, as the Emanation or Generation of it is from the Father; for St. James, who calls him the Father of Lights, saith, That every good and perfect gift, and therefore Christ the best, and most perfect gift, descends from him. And our Saviour, Joh. 4. calls himself Gods gift. As Socrates said, he was Gods gift unto the Athenians; and every Holy Man is Gods gift unto those men among whom he lives: And therefore since nothing is more free than gift, the Fa­ther is a free and voluntary agent in the Revelation of his Son, so saith the Son ex­presly, No man knows the Son but the Father, and he to whom the Father will reveal him.

Doubt. Yet we cannot but hence take notice of a doubt, how it can be true, that the Father reveals the Son, since the Son is said to reveal the Father, Mat. 11.27.

It's a question moved by some of the Ancients, who resolve it by mutual Relation; but surely the mutual and interchangeable Revelation of the Father and the Son hath more difficulty in it, than can be expedite by the knowledge of [...], which that ye may the better understand, ye may he pleased to consider with me, God the Fathers method and way of revealing his Son; and God the Sons way of revealing the Father unto men, which I suppose is not so usually observed and laid to heart, as it neerly concerns us, as it is frequently set down in the Old and New Testament, but more specially and plainly in that common term of both, Mal. 4. Where God the Father having promised to reveal Christ the Son of Righteousness, vers. 2. be­fore he reveals him, he requires, That we remember the Law of Moses already revealed, vers. 4. and vers. 5. he promiseth first to send Elijah. Now by the Law is the know­ledge of sin; and Elijah, which is John the Baptist (saith our Saviour) he baptizeth with the baptism of repentance for the remission of sins, saying unto the people, That they should believe in him who should come after him, Christ Jesus. Act. 19.4. and 20, [Page 305] 21. whom he calls the Lamb of God that takes away the sins of the world; and of them he requires amendment of life.

And this Forerunner having prepared the Lords way, Then the glory of the Lord shall be revealed, and all flesh shall see it together, saith the Prophet Esay 40.5. and the Evangelist, Luk. 3.6. and shews unto such the true Jesus, Psal. 50. last: And thus we understand, That no man comes unto the Son, but whom the Father thus draws un­to him; and unto these the Son manifests and reveals himself, Joh. 14.21. And unto these the Son manifests and reveals the Father, and that by the same means; for so he reveals St. John Baptist to be Elias promised by the Father, and so he reveals the Law of the Father, for the veil, saith St. Paul, remains untaken away in reading of the Old Testament, 2 Cor. 3. Which veil is done away in Christ: And thus he reveals himself the Way unto the Father, that narrow Way of Mortification, that only way unto the Father, which the Son hath consecrated and renewed unto us through the veil, that is to say his flesh, Hebr. 10.20. So that henceforth we know no man, no not Christ himself after the flesh, saith St. Paul: So we understand him, no man knows the Father but the Son, and he to whom the Son will reveal him, Mat. 11.27. This was the Ladder from Earth to Heaven, with Angels ascending and descending on it. Thus the Father seals and imprints his Image on the Son, and the Son his Character, represents the Father. Thus in the Fathers Light, who is the Son, we se [...] the Father who is the Light. Thus the Law testifieth of Christ, and Christ of the Law; St. John the Baptist bears witness of Christ, and Christ of St. John the Baptist; and the one provokes the other. The blessed Virgin having conceived the Son, salutes Eli­zabeth, who had conceived the messenger of the Father: The one salutes, and the other answers the Salutation, Luk. 1.44. by leaping in the mothers womb. As strings of diverse instruments wound up to the same pitch mutually affect each other, and grief, and joy, and other affections of the Soul in one, excite and stir up, like pas­sions in another. But alas! how justly may we take up our Saviours complaint, Mat. 11. Whereunto shall we liken the men of this Generation? they are like unto Chil­dren sitting in the Market-place, and calling one to another, and saying, we have piped unto you, and ye have not danced, we have mourned unto you, and ye have not wept. Zijim meet with Jim, the wild beasts of the desart, with the wild beasts of the Island; and the Satyr cryes unto her fellow, and is heard. The unclean lusts of flesh and blood stir vp one another; but wisdom cryes in the street. God the Father calls unto us, and testifieth of his Son; and God the Son likewise he calls unto us, and testifieth of the Father. Thus God speaks once and twice (saith Elihu) and man regards it not, in a dream, in a vision of the night he reveals the ears of men; He teacheth us by his Law, yea he teacheth us by his Gospel, and shall we set at nought all his Counsel, and re­ceive none of his reproof?

O Beloved! consider I beseech ye, it was the greatest aggravation of Solomons Apostacy, that his heart was turned from the Lord God of Israel, which had appeared unto him twice, therefore the Lord was angry with Solomon, saith the Text: And may not we justly fear, lest the wrath of God be revealed from Heaven against our un­godliness and unrighteousness; to whom the Father by his Law and Grace hath re­vealed his Son, and to whom the Son hath revealed his Father; to whom the Lord God of Israel hath appeared twice, if we receive the Grace of God in vain, if we imprison John, i. e. the Grace of the Lord, if we hold the truth of God in our un­righteousness.

Obser. 1. Christ is a mystery hidden, Esay 45.15.

Obser. 2. Note who is the [...], who reveals the mystery? Gal. 1.15.

Obser. 3. God the Father reveals them to whom he will: See Notes in Mar. 4.11.

Obser. 4. Because flesh and blood hath not revealed, that Jesus is Christ to Simon Bar-jona, but the Father, Simon Bar-jona is blessed.

Exhort. But Beloved! I hope better things of you, and such as accompany salva­tion; that you will believe the Fathers Revelation of his Son, which indeed seems to be the principal drift of the whole Gospel: These things are written that ye might believe, that Jesus is the Christ, the Son of God, and that believing ye might have life [Page 306] through his name, saith St. John, chap. 20.31. But every one of us hath believed this long ago.

We know what St. John saith; who is a lyar, but he that denieth that Jesus is the Christ? Nay, he that believeth not this hath made God a lyar, because he believeth not the Record that God gave of his Son, 1 Joh. 2.22. and 5.10. And do not we believe? doth not every one of us every day make open confession of our faith? I believe in God the Father Almighty, &c. And in Jesus Christ our Lord.

Sign. Alas! Beloved! would God we did. But do we not? you your selves shall judge.

1. Without controversie 'tis a great mystery of Godliness; God made manifest in the flesh, and believed on in the world, saith St. Paul: And shall we think that every one knows it? that every one believes it? yea, we may renew the Prophets que­stion, Who hath believed our report? who hath believed the Fathers Revelation of his Son?

For do not most men rather heed the suggestions and revelations of flesh and blood, like those in the words before the Text? Do they not think that Jesus is John the Baptist, that he is Elias or one of the Prophets, for while we pretend Christianity, contend for types and figures, as difference of meats and Sabbath dayes, which Mo­ses in his time said were a sign; and St. Paul calls them a shadow of things to come. Do we not in effect deny that Christ is come, and say that Jesus is one of the Pro­phets?

And whereas the true Christ of God, points us to enemies within us, those of our own houshold, and teacheth us to love our outward enemies, to bless them that curse us, to do good to them that hate us, that we may be the Children of our Father which is in Heaven.

If we hate our outward enemies, if we rejoyce at the effusion of Christian blood, under the name of Antichrist or his Followers, or what name soever, and out of our bitter and bloody zeal, as it were pray for fire from Heaven to consume them, do we not say, that Jesus is Elias, or some other not of so mild a spirit? Alas! we know not of what spirit we are; For the Son of man is not come to destroy mens lives, but to save them: We wrestle not against flesh and blood, saith St. Paul, but against spiritual wickedness in heavenly things, and against the lusts of the flesh, which fight against the soul.

These Scriptures are most evident and undeniable, according to the constant te­nure of the Gospel; if any place of Scripture sound otherwise, how seemingly plain soever, let us suspect our own judgments, as tainted by the wisdom of the flesh, and conceive that even there may be understood enemies within us: And that the Scri­pture there speaks, according to the oeconomy of the Law; Remembring what St. Hierom saith, that in the Scripture, Nullus apex vacat mysterio; and what in special he saith of the Apocalypse, Totum volumen Johannis, quod Revelationis titulo praeno­tatur, esse mysticum, & Revelatione nos indigere, ut possimus cum Propheta dicere; Re­vela oculos meos, & considerabo mirabilia de lege tua. And when the most con­ceive that its enough to repent and believe (though it were to be wished all came thus far) did they not believe that Jesus is John the Baptist? This was the summ of his doctrine: Nay they believe not so much, for he required also amendment of life: But to believe that Jesus is the Son of God is a victorious Faith, A Faith that overcomes the world; is our Faith such? That will soon be tryed, All that is in the world, the lusts of the flesh, the lusts of the eyes, and the pride of life is not of the Fa­ther; 'tis none of the Fathers Revelation, but is of the world: Is our Faith so vi­ctorious? Have we overcome the lusts of the flesh, the lusts of the eyes, and the pride of life? otherwise no doubt we believe not aright in the Son of God, for this is the victory that overcomes the world, even our Faith.

And who is he that overcomes the world, saith St. John, but he that believes that Je­sus is the Son of God? so that ye may make the question, who hath believed our re­port? and to whom is the arm of the Lord revealed? through which we overcome the world?

I beseech you, let us judge our selves impartially, if our heart follow our eyes, if [Page 307] we serve divers lusts and pleasures, if we spend our time in the flesh, to the lusts of men, if we work the will of the Gentiles, if we walk in lasciviousness, lusts, excess of wine, revellings and banquettings: Surely the world overcomes us, we do not overcome the world; if we yield to these lusts of errour, the Son of God is not re­vealed, the man of sin's revealed in us; That Son of perdition is revealed with all de­ceivableness of unrighteousness in them that perish, for were the Son of God revealed to us we would be other manner of men: We know, saith St. John, that when the Son of God shall appear or be revealed, we shall be like him, for ye know that he is re­vealed to take away our sins, and in him is no sin: Whosoever sins hath not seen him nor known him, 1 Joh. 3.

2. Nor ought any man to take offence that I question his Faith in the Son of God, if iniquity abounds in him, which cannot consist with the Fathers Revelation of his Son, for what if we excel in knowledge? We know that we all have knowledge, saith St. Paul, 1 Cor. 1.4. Yea, he may speak to us, as he speaks to the Corinthians; I thank my God alwayes in your behalf, for the Grace of God which is given you by Jesus Christ, that in every thing ye are enriched by him, in all utterance, and in all knowledge, &c. That ye come behind in no gift; and he may add the following words, Ye wait for the Revelation of our Lord Jesus Christ.

And may not his Argument be applyed to us, and prove, that we believe rather the suggestions of flesh and blood, than the Fathers Revelation of his Son? yea, may he not confidently appeal to many of us, as well as unto them? Are ye not carnal? for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk according to man, i. e. according to flesh and blood? for when one saith, I am of Paul, another I am of Apollo; nay of others far inferiour unto these, are ye not carnal, and walk according to man? O Beloved! this perswasion is not from him that calleth you; this revelation is not from the Father; This wisdom descends not from above, but is earthly, sensual and devilish; for where envying and strife is, there is confusion, and every evil work. The Revelation of our Father which is in Heaven; the wisdom that descends from above, is first pure, then peaceable, gentle, easie to be in­treated, full of mercy and good fruits, without wrangling, and without hypocrisie.

Whence 'tis evident, that the Fathers Revelation of his Son is not so generally be­lieved as was imagined; nor is it such an extempore business, as many perswade poor distressed souls: No no, something first must be removed that hinders, then some po­sitive helps applyed, before we can receive the Fathers revelation of his Son; for

1. God opens the ears of man, and seals their instruction (saith Elihu) that he may withdraw man from his purpose, and hide pride from man; and his instruction is to save our selves, from the untoward Generation, from the crookedness of the Gene­ration. To the first saith Hugo, is required secreta habitatio, privacy and retiredness; 'tis his challenge, look throughout the Scriptures, and see whether God ever spake in a crowd? but as often as the Father would reveal his Son unto men, he spake not to Nations or People, but to men apart; to some few of many, in the silence of the night, in the fields, in desarts, in mountains, in vallies: So he revealed himself to Noah, to Abraham, to Isaac, to Jacob, to Moses, to Samuel, to David, and all the Pro­phets: Thus he.

And shall we think the God and Father of our Lord Jesus Christ will reveal his Son to us, who by profession are monastical men? if we live in a crowd, if we sym­bolize, and conform our selves to the lusts of vain men; if we please every base and foolish humour of fantastick and dissolute companions? Surely no, for God gave the Revelation to his Son, to shew unto his Servants, not unto the Servants of men, not unto the evil servants, which eat and drink with the drunken. And therefore our Saviour, when he gave sight unto the blind man, and anointed his eyes with spittle and clay (an emblem of the earthly man, and the weakness of flesh and blood) he sent him to wash in Siloam, the pool of him that was sent, i. e. of Christ.

2. Which is the second instruction; to wash and cleanse our selves from all pol­lution of flesh and spirit; to lay aside all filthiness and superfluity of naughtiness: whether it be, 1. Fleshly wisdom and knowledge falsly so called, the veil upon the [Page 308] mind: or, 2. Fleshly lusts, unbelief, obstinacy, false virtues, all feigned shews and appearances of holiness and righteousness, the veil upon the heart; and then we shall receive with meekness the Son of God, the engrafted word, which is able to save our souls. Both these are wrought by the Law of God the Father, and the doctrine of St. John, for we must not believe many false Teachers and blind Guides, who out of pretence of magnifying Christ and his merit, but indeed in favour to their own lusts, trans­gress and pass over the Law, and leap over John Baptists head, and lead their blind followers all promiscuously, and without difference, immediately unto Christ, and tell them at all adventures that Christ hath suffered for them, fulfilled the Law, and done all, and left nothing for them to do, but only to believe all's done already to their hand: But as in the dayes of Christ's flesh, so now, and ever, the Revelation of God the Fathers Law, and the Revelation of St. John's Doctrine of Repentance must precede and go before the plain and explicite Revelation of Christ.

For so Moses his Law leads us unto Christ, the end of the Law; whence our Sa­viour made entrance unto the Revelation of himself, by the exposition of the Law, Luk. 24.27. yet the Law leads not to Christ, without the Doctrine of John: We must first be Johannites, or St. John's Disciples, ere we can be Christians. As St. Peter in the Text was Bar-johanna, a Son, or Disciple of St. John, before he was Christs Disciple, which appears undeniably out of Scripture, and that both by predictions of the Old Testament, as Esay 40.5. Mal. 3, and 4. beside other places, and their ac­complishments in the New Testament; for so all the Evangelists bring in John be­fore our Saviour, in order both of time and doctrine: So that St. Mark begins his Gospel thus; The beginning of the Gospel of Jesus Christ, as it is written in the Pro­phets; behold I send my messenger before thy face, Mar. 1.7. The beginning of the Gospel therefore is St. John the Baptist; his doctrine is to precede, Mat. 14.13. Thus John the Baptist sends his Disciples unto Christ, Mar. 6.32. And John being put to death, our Saviour sends forth his Twelve Apostles to preach repentance, the doctrine of St. John, in all places, where he himself should come, Luk. 9.10. Mar. 6.12. Luk. 10. The Apostles also, in communicating the doctrine of Christ, premise or prerequire the preaching of St. John, Act. 3.37, 38. So St. Peter begins his Sermon to Cornelius; and St. Paul his to the Antiochians, Act. 10, and 13.

And it as neerly concerns us, and all men as them; For the same Grace of the Lord, which brings salvation unto all men hath appeared, teaching us to deny ungodliness and worldly lusts, and to live soberly, righteously and godly in this present world, looking for that blessed hope, and the glorious appearing of the great God, and our Saviour Jesus Christ. And this is the Righteousness that goes before him, even Christ, saith holy David, and then (as the words following are) he directs his people in the way; which he doth by

  • Precept, Audible, as the Word,
  • Example, Visible, as the Sacrament.

1. The Precepts are the whole word of God, not as many think, the Gospel and nothing but the Gospel, and therefore inure themselves only to the New Testament; whereas our Saviour who knows best how to reveal himself, saith, The Scriptures (that was the Old Testament only then) they bear witness of him; and he began as Moses, Luk. 24.27. and all the Prophets, and expounded in all the Sciptures, the things which concerned himself.

And so ought we to do, and to come unto Gods word, abrasa tabula, without pre­possession of false Glosses, our own, or others; and resolve with David, I will hear quid loquitur in me Dominus, what the Lord saith in me; and standing in aequilibrio, like the ballance, trembling at Gods word, and yielding that way he swayes us: Not that we should be guided by our own fantastical Enthusiasms, and fanatical imagina­tions, without, or contrary, or beside the Analogie of Gods written word: No, no, but to hear Moses and the Prophets, the Preachers of Gods word for these, God the Fa­ther commands to set their faces against Gog, Ezech. 38. i. e. reveal the coverings of Ceremonies, Types and Figures wherein Christ is hidden, and remove the veil of false knowledge, and opinions of Gods truth, according to St. Hierom's interpre­tation of that place; so saith St. Paul, It pleased God to reveal his Son in me, that I might teach him to the Gentiles.

But in reading and hearing the word of God, Esau will strive to be born before Jacob, Pharez before Zarah, the natural before the Spiritual, the earthly spirits, and spirits of flesh and blood, before the spirit of our Father which is in Heaven, and Satan can transform himself into an Angel of light. Here then is wisdom, To try the spirits, whether they be of God or no: Our Saviour saith of the Prophets, by their works ye shall know them, whether true or false; and we may say so of the spi­rits, by their words, their inward words, ye shall discern them whether good or bad.

If good, their message is of repentance, amendment of life, humility, peace, mer­cy, gentleness, meekness, patience, and all goodness, withdrawing from all evil, pro­voking and encreasing all good: If evil, contrary. St. John gives us one mark; hereby know ye the spirit of God; every spirit that confesseth Jesus Christ come in the flesh is of God, which is not to be understood of the History, which all men in­differently, good and bad, born or not born of God, may confess alike.

But the true real and thorough confession of the word made flesh (which [...] dwells in us) of Christ formed in us; in us the hope of Glory: for what shall it profit me, Christum esse natum in carne, nisi nascatur etiam in carne mea, saith one of the pious Ancients: Nor ought we, having received the Fathers Revelation of his Son, to consult with men; Samuel was but a Child when God having spoken to him he ran to Eli. When it pleased God to reveal his Son in me (saith St. Paul) I conferr'd not with flesh and blood; but he presently fell to practise what he knew; and so must we continue in the things that we have learned, that more may be given unto us.

Do we reveal the things we know, that we may know the secret things we yet know not. This, this is the only Clavis Scripturae, which opens Christ the door unto us.

2. So do the Sacraments also; both 1. that whereby we become the Sons of God, being born not of blood, nor of the will of the flesh, nor of the will of man but of God: And 2. That which presents unto us his body and blood; for because the Children were partakers of flesh and blood, he also took part of the same, that through death he might overcome him who had the power of death, i. e. the Devil.

And thus he guides us also by example unto himself; So he suffered for us, leaving us an example that we might also suffer with him; that we might mortifie and kill the sinful flesh and blood; that we may kill that Creature of our own, and save Gods Creature alive. That we may crucifie the ill thief, and save the good: Not as some do who pine their bodies and spare their lusts. If thus we bear about in our body the dying of the Lord Jesus, the life also of Jesus shall be revealed in our mortal flesh.

As at the death of Christ, the veil was rent from the top to the bottom, and the Holy of Holies appeared; and when Christ who is our life shall appear, we also shall appear with him in glory: Then all veils shall be removed: And the spirit which searcheth all things, even the hidden things of God, it shall teach as all things, and lead us into all truth: for which end let us pray, That the God of our Lord Jesus Christ, the Father of Glory, would give unto us the spirit of wisdom and revelation for the acknowledgement of him; the eyes of our understanding being enlightened, that we may know what is the hope of his calling, and what the riches of the glory of his inheritance in the Saints; To him be Glory, and Honour, and Thanksgiving now and for evermore, Amen.

NOTES AND OBSERVATIONS UPON MATTHEW XVII. 11, 12.

[...].

And Jesus answered and said unto them, Elias truly shall first come, and restore all things:

But I say unto you, that Elias is come already, and they knew him not, but have done unto him whatsoever they listed: likewise shall also the Son of man suffer of them.

THese words are an answer to the Disciples question, where we must understand, That the Scribes had taught the people, and among them the Apostles, and other Disciples of our Lord, that before the coming of the Messiah Elias must come. And this is evident out of the express Text of Malachi 4.5. Now the Disciples acknowledging Jesus to be the Christ, as Mat. 16.17. And perceiving that Elias whom they had seen in the Mount, had now disappeared and vanished away, they propound this to our Lord, either 1. As their own doubt; or 2. As the Scribes and Pharisees objection; If thou be the Messiah, where is thy Prodromus? where is he who according to the Prophet must come before thee? Our Lord denieth not the Authority of the Prophet Malachi, but distinguisheth a two-fold coming of Elias: 1. One past, Elias is already come: 2. The other future, and then to come. These two comings of Elias, answer to the two comings of Christ: 1. In the flesh; 2. In the spirit: 1. That in the flesh, the Pro­phet Malachi speaks of chap. 3.1. 2. That in the spirit; the same Prophet speaks of chap. 4.5. And before each coming of the Messiah, or Christ, ye read of an express promise of his forerunner, Mal. 3.1, and 4, 5. 1. I understand, Mal. 3.1. of Christ's first coming in the flesh, which is described by the term of it, his Temple, which may be understood, either 1. Literally of the Temple at Jerusalem, where he was pre­sented, Luk. 2. where afterward he preached and wrought his Miracles; or else 2. We may understand it of the Temple of his Body, as he himself calls it, Joh. 2.

Before this coming of the Messiah in the flesh, is the first coming of Elias promised, Mal. 3.1. as our Saviour interprets it, Mat. 11.10. whom he calls Elias, vers. 14.

2. I understand, Mal. 4.2. of our Lords second coming in the spirit: Before this second coming of Christ in the spirit, Elias is promised to come, vers. 5.

Of Eliah's first coming, and his coarse entertainment by Herod, Herodias and Sa­lome. [Page 311] I spake not long since out of Mat. 14. I come now to speak of Elias's second coming, before the second coming of Christ in the Spirit, vers. 11. wherein we have these two Divine Truths.

1. Elias shall first come.

2. Elias shall restore all things.

1. Wherein let us enquire. 1. Who this Elias is that is here promised, that he shall come:

2. And what coming is here meant?

1. Ye read the story of Elias at large, 1 King. 17.1. He is called the Tishbite, and said to be of the inhabitants of Gilead, who foretells a drought unto Ahab, and then hides himself by the Brook Cherith, where he is fed by the Ravens with bread and flesh, and there he drinks of the Brook; after that he is sent to Sarepta, and there he is nourished by a widdow.

This is the Elias we read of 1 King. 17, and 18, and 19, and 21. Chapters; and 2 King. 1. and 2. Chapters: But is this that Elias, whose coming our Lord foretells? He was a man, as St. James speaks, of like passions with us; and is this the man who is said shall come? or are we to understand a [...], or transmigration of his Soul into anothers body, that so he may be said to come?

This we shall the better understand, when we know what's meant by Coming. The word [...] here used, as also [...], signifieth not only to come, as it implies a bodily motion from one place to another; but being used to signifie spiritual things, they are said to come when they appear: So Christ is said to come in the flesh, 1 Joh. 4.2. with 1 Tim. 3. ult. is to be made manifest in the flesh. And thus John came, who is called by our Lord Elias, Mat. 11. i. e. in the spirit and power of Elias, Luk. 1.17. and that he is already come, vers. 12. But beside John Baptist there was an­other Elias, or another in the spirit, and power of Elias, then to come, as our Lord himself speaks: This is [...], that Prophet, Joh. 1. That this Eliah was then to come is much opposed by many, who labour to confound our Lords words, v. 11. with those v. 12. as if they were both understood of one Elias, and one coming of that one Elias.

Against this Opinion I oppose the very Context, and propound it to the conside­ration of any understanding man: Our Lord saith, vers. 11. Elias cometh, or shall come, and shall restore all things, vers. 12. I say unto you, that Elias is already come. How can these be understood, otherwise than either of a two-fold Elias, or at least of a two-fold coming of one Elias. In vers. 11. he saith, He shall come and shall re­store all things. This speech puts us upon expectation of Elias's future coming, vers. 12. He saith, Elias is already come; and this casts our thoughts back as to what is past.

If by the Testimony of the Ancients, Jews or Christians, this controversie be to be decided; not only the Jews, but also the Christians understand the 4th of Malachi of the coming of Elias in the end of the world. Thus the Jews say, that Elias must appear to the Israelites in their banishment, to bring them again into their own Land. Hence it is, that when they administer circumcision, they set an empty chair for Elias, wherein some of them say he sits invisibly.

And thus the Fathers of the Greek and Latin Church understood our Saviour, vers. 11. that he spake of the second appearing of Christ, and Elias coming before him: Thus Chrysostme, Cyril, Theodoret, Euthymius, Tertullian, Hilary, Anselm, Hugo, Lyra, Thomas Aquinas, &c.

Howbeit, whereas the Ancients here distinguish between the first and second com­ing of Elias; that the first coming is in the spirit and power of Elias; the second in the proper person of Elias, whence Mal. 4.5. the LXX add Tisbites.

I know not how true this is, because it seems more probable that the second com­ing of Elias is rather in the spirit and power of Elias, because the second coming of Christ is much more spiritual than the first; and therefore in reason, such ought the coming of his fore-runner to be, whence there appears nothing of man in him. The whole work is [...], of [...], and [...], and [...], all Names of God, the Lord, the Lord God himself.

Reason. Why must Elias come first, i. e. before our Lords second coming?

The promise of God, and the prophesie of Malachi, and the prediction of the Lord Jesus must be fulfilled. 2. There is necessity, and that in regard, 1. Of Christ; 2. Those that are Christs at his coming.

1. In regard of Christ, for if Christ in the flesh had need of a [...], a [...], a fore-runner; much more hath Christ in the spirit need of such a fore-runner.

2. In regard of those who are Christs, for if that handful in Judea had need of an Elias, how much more all the Tribes of Israel, as the Son of Syrach saith? Ecclus. 48.10. yea how much more all other Kingdoms, and Nations, and People? for whereas the second coming of Christ is either, 1. General, when every eye shall see him, and they that pierced him, Rev. 1. Or, 2. More particular, when he appears unto every believing soul which waits for him, Tit. 2.13. As a fore-runner is need­ful generally, so likewise particularly, to prepare his way in the hearts of men.

Obser. Persons and things which formerly have been in their respective times, have, and yet may, and shall return in their due appointed times. I say not, that accord­ing to the personality of soul and body they shall return, but according to that which most accomplisheth and fits them for Divine imployment, according to the spirit and power they have, and yet may return. Thus, what fear of God, what zeal for the integrity of his worship we read of in Elias, 1 King. 17, 18, 19, and 21. The same spirit and virtue appeared in John the Baptist, whom our Lord calls Elias, when he came before him in his first manifestation in the flesh. And when our Lord appears in the spirit, Elias also must appear and come before him in the spirit and power of Elias. Thus beside Moses in his History he tells us, That the Lord will raise up a Pro­phet like unto him: And beside David in his story, we read of David promised oft in the Prophets.

2. Elias shall restore all things.

The word [...], imports the bringing in of a change, wherein is implyed an evil state of things, from which the change must be made, and a good state of things unto which they must be restored.

1. The evil state of things from which a change must be made, supposeth a for­mer good condition of things wherein they had been, and from which they had been corrupted and depraved. So that the meaning of this word comprehends the ob­ject of Elias's office, and his imployment about that object; wherein two things are supposed: 1. proposed: the 2. supposed, are 1. All things have been in a good state. 2. All things have been corrupted and depraved.

2. That which is propounded, is, Elias must reduce all things to their first state.

1. All things have been in a good state, such their Creator made them, Gen. 1.31. Ecclus. 39.16. All the works of the Lord are very good, no evil of corruption in them, Wisd. 1. but good, intire, perfect, irreprehensible; all his works of Creation, Preser­vation and Gubernation, or Government; these were all good unto God, unto man, unto all the world.

Obser. Learn O man what thy first condition was, Oneness, and Sameness, &c. See Notes in Hos. 8.12.

1. This rectitude and uprightness in regard of God, is a due conformity unto his will, in a pure and holy worship and service. 2. In regard of our Neighbour, the due performance of Justice and Judgment. 3. In regard of every mans self, sobriety, temperance and continency; all which are comprised in those three Adverbs, [...], Tit. 2.

Are all things in this condition in the world, or are they so among us? I believe no man, I am sure no honest man will say so; but if he look impartially upon the present evil state of things, he will report, that in the general, which our Lord spake in a more particular case; things are not so as they were in the beginning.

2. All things have been corrupted and depraved, and that through mans Fall, all the Creatures are become subject unto vanity, Rom. 8. See Notes as before in Hos. 8.12.

It could be no otherwise, for when man, that vinculum Ʋniversi, that bond and [Page 313] tye of the world, that compendium Creaturarum, that summ and breviary of all the Creatures, that binding cord, which makes the harmony between Heaven and Earth; when that's loose and broken it cannot be, but all must fall asunder into discord and disorder.

Obser. 2. Hence appears the great necessity of a manifold Law: See Notes in Hos. 8.12.

Hence appears the necessity of Elias's restauration; his restoring all things: And so come we 2. To the work proposed. 1. Elias must rectifie the depravation of all things, even as John Baptist began to do. This Elias must be zealous for the Lord God of Israel, as Elias was in his History, 1 King. and John Baptist was, who came in the spirit and power of Elias, and was a burning and a shining light: So the wise man speaks of him, Ecclus. 48.1. Then arose Elias the Prophet as fire, and his word burned like a lamp.

1. He comes to rectifie the worship of God, and to act the part of old Elias over again. And since John Baptist could not wash away Baal and his Priests: This Elias must fire them out of Israel; for whereas Baals Priests offer their Sacrifices without fire, and teach that the sin must remain unconsumed. Elias prays for fire from Hea­ven, even the Holy Spirit of God, which is as fire, and that consumes the Sacrifice upon the Altar, of Christs patience, even the body of sin, that is to be destroyed; yea, it licks up the water; all the transitory delights and pleasures. It consumes the stones, even the hardness of the heart; and the dust, the knowing knowledge, which is the Serpents food. He must destroy that painted Jezebel, who by the Authority of Ahab puts Naboth to death.

And doth not Jezebel yet act the same things, Rev. 2.22. that earthly spirit in the mouth of all the false Prophets, which by the Authority of Kings, Princes and Go­vernours, by the Secular Power in all Ages, and in this last part of time, put Naboth to death by false witnesses?

What's Naboth but the true prophesie? so the word signifieth: And thus the false Priests of Jezebel, by their false testimonies suppress the true Prophets of God, who have the testimony of Jesus, which is the spirit of prophesie, Rev. 19.10.

This therefore is Elias's work, to discover the false Prophetess Jezebel, and to anoint Jehu a type of Christ (who was, is, and is to come) who shall cause her to be trodden under the feet of his Army, as the old Jezebel was, 1 King. And thus Elias must rectifie the worship of God. 2. He must also rectifie and set in order the man toward his neighbour: Turn the hearts of the Fathers to the Children, and the Chil­dren to the Fathers: He shall put an end to differences between the Spiritual Fa­thers and their Children. Cum Elias venerit solvet nodos; He must resolve all doubts. He shall put an end to war and bloodshed, Jer. 47.6. [...]. 3. He must bring back the whole man to God. He must restore the Natural man to his right, and the Heavenly man to his: He must recover all Edom to the house of Israel, Obab. vers. 21. Elias must reduce all things to their first state.

The Reason: 1. The honour of the great God, who is the God of Order. And can it be possible that alwayes things should be out of order, [...], con­founded? Have all the Beasts had their Reign, and shall not God have his? His ju­stice is hereby evidently and eminently seen, when he restores him to right that suf­fered wrong, it's honour to the wisdom, power and justice of God, how much more, when all what ever is amiss is rectified and brought to right again? 2. It is the Office of Elias so to do, wherefore he is called the Tishbite, Mal. 4.5. LXX.

Obser. 3. There is a time to be hoped for, when all things shall be restored and brought to right again, Act. 3.19. These times are called [...]. See Notes in Gen. 12.1, 2.

Object. We see so great iniquity and injustice in the Earth, that it seems impos­sible, that ever all things should be restored: See Notes in Jer. 23.5.

Obser. 4. This is a ground of patience.

Consol. Alas! I find all things out of order in my self. And is it possible that all things should be restored to their first state? Is any thing impossible unto God? It's [Page 314] not mans work we now plead for, but the work of God himself. Elias is called [...], i. e. The Lord God himself. If the work seem to thee to go slowly on, blame not Eliah, murmur not at the great God, but blame thy self, that thou hast fallen so fouly from thy God; it's an easie matter to put the Soul out of frame, one disorder­ly passion of wrath, or fear, or grief doth it; but it's hard, very hard to bring it into order again, it's the work of Eliah, God himself.

But I find my soul more out of course since I began the work than ever before. While things are in motu, in motion, there is much more disturbance than otherwise, as an house in repairing, there's hewing and knocking; while thy restauration is in doing, while thou art in motu, there's a necessity that thou be hewn by the Prophets, nay, even slain by the words of Gods mouth: This chastisement is for the present griev­ous, but it renders the peaceable fruit of righteousness unto those who are exercised by it.

Exhort. Let us entertain Elias, when he comes to restore all things. Unless we entertain the Fore-runner, we cannot receive the Messiah himself when he comes, Psal. 63.2, 3. I have looked for thee in holiness, that I may behold thy Power and Glo­ry: This is the Righteousness that goes before him, Psal. 85.13. See Notes in Gen. 26.1—ad finem.

Sign. Our Lord tells us, That at his second coming he shall scarce find Faith on the Earth, 2 Esdr. 15. v. 16. inconstabilitio. That there shall be such dayes as were before the Flood; They were eating and drinking, marrying and giving in marriage until Noah entred into the Ark; who was such to the Old World, as Elias is unto the New.

Means. Give heed unto Moses, and remember his Law, Mal. 4. Give heed unto John Baptist preaching repentance and amendment of life.

They who neglect or oppose the first Grace of God, and the work of it, they attain not unto the second. The Office and work of Elias coming before Christ in the spirit, supposeth the Office and work of the first Elias coming before Christ in the flesh: Therefore we must be first Johannites before we can be Christians, &c. See Notes in Mat. 16.17.

Thus, when by the Ministry of the former Elias, we come to Communion with Christ in the flesh, we shall by the Ministry of the latter Elias come to Communion with Christ in the spirit: When the Grace of God that brings Salvation to all men hath appeared, teaching us to deny ungodliness and worldly lusts; looking for the glorious appearing of the great God, and our Saviour Jesus Christ.

NOTES AND OBSERVATIONS UPON MATTHEW XVIII. 15, 16, 17.

[...].

[...].

[...].

Moreover, if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother.

But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established.

And if he shall neglect to hear them, tell it unto the Church: but if he neglect to hear the Church, let him be unto thee as an heathen man, and a publican.

IT is the Prophesie of Caiaphas, That it is expedient that one man should die for the people, and that the whole Nation perish not: unto which the Evangelist adds, This spake he not of himself, but being High Priest that year, he prophesied that Jesus should die for that Nation, &c. Joh. 11.50, 51, 52. wherein is implyed the end of Christ's death, to reconcile men unto God; and that the Children of God should be gathered together into one mind.

Of the former I spake on those words, Heb. 2.17. That he might make reconciliation for the sins of the people; thereby the Apostle teacheth how man is to be reconciled unto his God. In the words of the Text, our Lord sets down a way and means how a man may be reconciled unto his brother. If thy brother have trespassed against thee, &c.

In the former words our Lord instructs us how to demean our selves, that we give no offence unto our Brother: In these he teacheth us how to behave our selves when our Brother offends us; which behaviour, is either Charitativa or Vindictiva, either Charitable dealing with him, when he is tractable, vers. 15, 16. or vindictive or punitive, punishing him, when he declares himself obstinate. In the charitable deal­ing with him two things are considerable: 1. The crime which is here called Tres­passing: [Page 316] 2. The process, or proceeding with the Trespasser: That is, that we re­prove him; of which reproof there are Three degrees: 1. Private, which is con­ditioned by the effect. 1. Good, if he hear thee thou hast gained thy Brother: 2. Ill, if he hear thee not. Then follows 2. The second degree of reproof less private, be­fore one or two more, illustrated by the end or event, that in the mouth of two or three witnesses every word may be established; which degree of reproof is conditioned by the effect of it; If he shall not hear them; Then follows the third degree which is pub­lick, Tell the Church, which is conditioned by the effect of it, if he will not hear the Church; Then followeth the vindictive or punitive dealing with him that is obsti­nate, Let him be to thee as an Heathen or Publican.

1. The offended brother must reprove his brother offending privately.

2. If the offending brother hear reproof, his reprover hath gained him.

3. The offended brother must reprove him, who neglects private reproof, before one or two.

4. This he must do, that in the mouth of two or three witnesses every word may be established.

5. The offended party must complain to the Church of him who neglects reproof before one or two.

6. He who neglects to hear the Church, must be as an Heathen or a Publican.

1. The offended brother must reprove his brother offending privately.

Quaere 1. What's here meant by trespassing or offending? 2. What brethen these are offending and offended? 3. What is it to reprove him that offends or trespasseth?

1. The word is [...], aberrare à via, vel à scopo; to wander from the way or scope. It is wont to be questioned what kind of sin it is, whether taken at large, as committed against God, or more strictly taken, as committed properly against our neighbour? It's true indeed that the duty of reproving extends it self to all sin, Lev. 19. But when it is enquired what sin is here properly to be understood, the words put the matter out of all question, that the sin is here understood which is commit­ted properly against our neighbour: This is yet farther evident by Peters question and our Lords answer thereunto; yea such sin and trespass it must be as an offended brother may forgive; this also is the drift of the parable: Howbeit since all and every sin may be offensive unto a weak brother, and every one in that case, Lev. 19.17. We may take the Text largely, as divers of the Ancient Fathers have done, and understood the words of all kind of sins, whereof our brother may be reproved.

2. Brethren here understood are the Disciples of Christ, who are all called Bre­thren, Mat. 23.8. because born of the same Father, whose will they do, Mat. 12. And brethren of Jesus Christ who owns them for such, Mat. 25.40. and is not ashamed to call them brethren, Heb. 2. One of these offended must reprove an­other offending. The word is [...], which we render here not amiss; to tell a man his fault, though primarily it signifieth to make manifest, as the Apostle implies, Eph. 5. [...]. So arguo is from [...] white; as [...] white signifieth what is clear and manifest, and so answers to [...]; whence secondly it signifieth to reprehend or reprove, because he who doth so, manifests and discovers a fault hidden before, happily from the Author of it. This act is en­joyned an offended brother, in regard of him who offends him, which he is to per­form according to the degree of the offence, either more gently or more severely, as Tit. 1.13. This fault, as it was hidden and private before discovery, so at first it must be made manifest privately unto the offender himself, between thee and him alone.

Reason. In regard 1. of the fault; 2. the person faulty; 3. who tells him his fault.

1. Every fault, every sin is a kind of turpitude, and so would not be made known.

2. The person faulty is liable to shame for that fault; Ad damnum semper accedit infamia: And therefore because every man desires to preserve his own good name and reputation among men, the Lord Jesus tender of the faulty persons credit, He wills that the reproof be private.

3. The person who tells the offender his fault is his brother; and so is presumed to be loving, kind and merciful, according to that bond of [...], Brotherly love, [Page 317] which unites and knits him unto his brother; and this Love covereth sins, or if it discovers them, it's only to the Author of them. To reprove is a brotherly office, a duty that becomes a brother.

Obser. 1. Brethren are lyable and in danger to trespass one against another, and so to offend one another: Howbeit, 2. There is no necessity that one brother should sin against another. Our Lord saith, If thy brother trespass against thee: this (if) supposeth a possibility, but no necessity at all; it may be otherwise: Thus whereas men consider not that St. John writes to the [...], the little Children, 1 Joh. 1. they grosly abuse part of that Chapter to a necessity of sinning, and consider not what he speaks in the beginning of the next: These things I write unto you that ye sin not; if that were impossible, his writing these things were in vain, and to no purpose; but if any man sin; he implieth that there is no necessity that any one should sin; for we read of Josiah, 2 King. 23.25. and of Zacharias and Elizabeth, Luk. 1.6. which they could not have done, had there been a necessity of sinning. 4. We are not bound to reprove him who is a stranger, much less an enemy to the Church of Christ: Reprove not a scorner lest he hate thee.

Repreh. Those who reprove haply, but not proportionably to the trespass, which may rather provoke to sin, than work repentance for sin. A little water cast into a great fire doth little, unless to intend and increase the heat; and to as little purpose is an easie reproof to a great sinner: Such was Ely's reproof of his Sons, as if a man should poll the hair instead of cutting off the head.

2. If the offending brother hear reproof, his brother reproving him hath gained him. What is here meant, 1. by hearing? 2. what by gaining? To hear in all the learned Tongues, besides the exercise of the outward sense, signifieth also to obey, yield or give place unto what we hear; since therefore the reprovers aim and en­deavour is, or ought to be the sinners repentance, and return into the way of righ­teousness; if by his reproving he obtain this end, that the sinner repent and return, he hath gained his brother, he hath recovered him out of the snare of the Devil un­to God, 2 Tim. 2.

Reason. 1. In regard of God: 2. In regard of the sinner himself.

1. Of God, it's the word of his Grace, and reconciliation in the mouth of the Reprover, which regains the sinner unto God, Job 33. Therefore the Grace of God is said to be, [...], 1 Tim. 4.10. And thy pound, saith the Servant, hath gained ten pounds.

2. In respect of the sinner himself, who is indeed the greater gainer, who hereby is recovered by Faith and Obedience unto the Word, unto Himself, and to his God.

Obser. 1. The sinful man is meerly cheated and beguiled by Satan, who deceives all the world, Rev. 12.9. and cheats and robs the man of his Soul, of Himself: He is an arrant plagiary, a man-stealer, 1 Tim. 1.

Obser. 2. The sinner who hears not, who repents not, who returns not at the Lords reproof in the mouth of his Brother, he is a lost man, Prov. 29.1. 1 Sam. 2.25. 2 Chron. 25.16.

How precious should the Soul of our brother be unto us! how industrious and careful should we be of him, admonishing him, reproving him out of the word.

Obj. I am not Book-learn'd, nor can every man be like Apollos, mighty in the Scri­pture.

Answ. But every man may give to other, yea to all men, a good example of life, and that's more powerful than the word it self, 1 Pet. 3.1. And what knowest thou O Wise whether thou mayest save thy Husband, 1 Cor. 7.16.

Repreh. Those who go not about to gain their brother unto God, but to gain their brother, and what is their brothers unto themselves: This is the manner of the false Teachers in these dayes, as St. Peter prophesied of them, 2 Pet. 1, 2, 3.

2. It is thy brothers sin, whose keeper thou art, Eccl. 17.14. He gave every man a charge concerning his brother.

3. If thou reprove him not, thou wilt make his sin thine own sin: And therefore what ye read, Lev. 19.17. Thou shalt not hate him, nor suffer sin upon him, may as [Page 318] well be rendred, that thou bear not sin for him: And therefore the Lord tells Eze­chiel, chap. 3.18. That he will require his brothers blood, whom he reproves not, at his hand: Whence that saying is true, Amici vitia si feras, facies tua; similis poena fa­cientes manet & consentientes, Bernard.

4. The effect of thy reproof is; 1. Recovering of thy brother from the Devil's snare, 2 Tim. 2.25, 26. Jam. 5. ult. 2. Regaining him to himself. 3. To his God. Modus. The manner of reproof; it must proceed from Love, 1. to God, 2. to our Neighbour. 1. To God, for who ever loves him, he desires the enlargement and encrease of his Kingdom, and consequently the diminution, yea the wasting and spoiling of Satans Kingdom. 2. To our Neighbour, for not to reprove him is to hate him, Lev. 19.17. and that's to murder him, 1 Joh. 3. Now if love to our Neighbour incline us to defend him, and save him as much as lieth in us from the Sword, from Pestilence, from Famine, from Poyson, from Death it self; how much more should it move us to save him from his sin? especially if we consider the Lord Jesus Christ who commands this; he himself our elder Brother offended came in the coolness of the day to correct us and reprove us; and in the secret place of our hearts tells us of our faults between him and every one of us alone: If we reform not he suffers our secret sins to come abroad, as it were bringing witnesses one or two against us to amend us, if yet we repent not; He will bring us to the judgment of the Church, and leave us as he found us at first, even as Heathens and Publicans. 2. With lenity, meekness and softness of spirit, reproof must needs be bitter to the sinful man; it's contrary to him, and therefore it must be covered and conveyed in the sweetest words, Gal. 6.1. 2 Tim. 2.25. 3. Seasonableness: ‘Dum furor in cursu est, currenti cede furori.’

Herein was seen the discretion of Abigail, 1 Sam. 25.36, 37. And the wise man com­mends such reproof, Prov. 25.11.

4. The Reprover must himself be a Brother. 3. The offended Brother must re­prove him, who neglects private reproof, before one or two; if he will not hear thee take with thee one or two more: This is the process with him who begins to be ob­stinate in his offence. A further means is here prescribed to be used for his recovery.

Reason in regard of the person 1. offending; 2. offended: 1. The person offend­ing it's possible may not know or acknowledge the fact; or if he know it, he may doubt whether it be a sin or not; and if he acknowledge it a sin, he may be so put to shame, that he may not do so any more. 2. In regard of the party offended, he hath satisfied his Love unto his offending brother, he hath done his duty, and he hath witness of it: If by this means he can gain his brother, happy men both.

Exhort. To gain our brother unto God; this hath been the practice of all the Saints of God in their times to win Souls unto him. This was Abrahams business while he lived at Haran: The Souls that they had gotten in Haran, Gen. 12.5. Chald. Paraph. those whom he made subject unto the Law. O how active was the Holy Apostle! 1 Cor. 9. And the wise man speaks of the Saints, that they shall be tanquam scintillae in Arundineto.

5. The offended person must complain to the Church of him who neglects the re­proof of two or three.

This is the third reproof, following the third degree of the offenders obstinacy, wherein we must enquire what is here meant by the Church: No doubt our Lord directs his Disciples and us to no other than the True Church, which is a Congrega­tion of self-denying, faithful and obedient men and women: See Notes on Heb. 1.

Such a Church as this is either Universal or else Representative; and this also is a Congregation of such, and those the principal and choice of such. The reason why the offended person or brother must tell the Church, and complain to it of him who neglects the reproof of two or three; the reason is, 1. In regard of the Reus, or party offending, that the awful presence of holy men may strike a terror into him, Psal. 9.20. Esay 45.14. 2 Cor. 14.24, 25.

[Page 319]2. The Church is a Congregation of spiritual men, to whom the cognizance of such things belongs, 1 Cor. 2. The spiritual man judgeth all things: unto a representa­tive Congregation of such the Apostle writes, Gal. 6.1. Ye who are spiritual, restore, &c.

3. Were the Church, whereof our Lord speaks, such as the Apostle foretold it should be, and we find his words most true, 2 Tim. 1, 2.—Having a form of godli­ness, but denying the power of it; were the offending brother brought before such a Church or Congregation of men, would such an one be any whit moved by them to repentance? would he be stricken with awe or reverence at their presence? would he say, God is in you of a truth? I believe rather, that if he judge rightly, he would say, the Devil is in you of a truth.

Obser. 1. Note here what is the supreme and highest Judicatory of Divine mat­ters, whereunto the last appeal for their decision and determination lies; what else but the Church of Christ? the Congregation of men who fear God, deny themselves, take up their Cross and follow the Lord Jesus Christ through his death into his life.

Obser. 2. The Lord wills not that sin should want a check: If the offender be­come obdurate and obstinate, the party offended must be as constant and resolute; Malo nodo, malus quaerendus est cuneus.

Obser. 3. This discovers unto us the present divided Babel, wherein at this day the Church of Christ is scattered here and there; wherein every divided party makes choice of certain tenents as Orthodox and Right, and binds up it self within those which they call their Principles. And these they must not exceed, or go beyond, or dare think otherwise, lest they be too wise, or too good; like the Ephesian Common-wealth, which kept all their Citizens of one size: So that no man must dare to ex­ceed another in Justice and Righteousness; whence it was that they banished Her­madorus, and gave this reason, [...]. according to these they judge all others Heterodox, Heretical, Erroneous, condemning and judging one ano­ther, and being condemned and judged one of another.

Happy, thrice happy they who in this confused Babel, wherein so many contrary winds of false doctrine blow, wherein there are so many false Prophets, and false Christs, so many divided parties one opposite unto other, every one yet boasts it self to be the Church of Christ: Happy, thrice happy they who know the joyful sound, who know where the true Spirit breaths, which are the true Prophets, who is the true Christ, which is the true Christian Church.

Repreh. 1. Him who assumes to himself the cognizance of all Controversies in Re­ligion, of all doubts and difficulties, who takes himself to be that Spiritualis homo qui judicat omnia; who thrusts himself alone, or some substitute of his into the place of the whole Church. One of his Faith writes thus, Quaenam est Ecclesia cui pecca­tum pertinacis dici debet? He answers, Equidem tempore antiquo Ecclesia erat congre­gatio fidelium; for no Excommunication was made but by the Church gathered toge­gether, according to 1 Cor. 5. But because it was too much, saith he, for the Church so often to be called together, it pleased the Church that Excommunication should be made by one Ecclesiastical Judge: It was too much, &c. was Jeroboams argument, 1 King. 12.28, 29. wherefore he set up his Golden Calves for Gods. It pleased the Church, but what Church? & quo jure? more of that anon: But if he be that spiri­tual man, Mat. 24.45. let him take heed he be not found to be, v. 48. that evil servant.

Repreh. 2. Those who assume to themselves the power to judge of persons and things controverted in Religion, yet are not the true Church of Christ.

6. He who neglects to hear the Church must be as an Heathen or Publican.

1. What was an Heathen? 2. what was a Publican? 1. [...] and [...], whence our English word Heathen is derived, is no more than Gens and Gentilis, a Nation, and of a Nation; howbeit in Scripture they are properly called [...], Heathens, who are strangers from the Common-wealth of Israel, and ignorant of Divine worship and ser­vice. This we have described, 1 Cor. 12.3. Eph. 2.11, 12. Such an one is here in the Text an Heathen, i. e. an Ʋnbeliever and Irreligious.

The reason why the Jews thus accounted and called all Nations Heathen and Gen­tiles but themselves, was because they held [...] and [...], words which signifie the [Page 320] People, such as Gods peculiar people, proper to themselves, and called all other Na­tions by the name of [...] Nations Gentiles: Howbeit the Jews themselves in Scri­pture are very often called by the same name, as Josh. 3.17. &c. See Notes on Zeph. 2.1.

2. A Publican was properly such a one as bought of the Romans the Toll and Cu­stome; whence the Greek word [...], qui [...], who bought the Customes; which Office, though lawful, Luk. 3.13. yet was it very odious by reason of their Cove­tousness and Rapine: So that [...], or [...], saith Plutarch of the Greeks. But the Jews above all other men hated them, not only because they exacted money of them, but also because they so did in the name of the Romans, whom they thought unworthy to reign over them, as acknowledging no Governour but God himself. This begun by Gaulonites; hence it was that they accounted them with the worst of sinners, coupling Publicans and Sinners, and Publicans and Harlots together, esteem­ing them unworthy to be conversed withal, as prophane persons, yea unfit to give testimony in Civil Matters; yea they became so hateful, that it was a proverbial speech among them; Take not a Wife out of a Family whereof any one is a Publican, Because they are all Publicans, i. e. all wicked people; as if one Publican like a soure leaven, leaven'd the whole lump.

Why must he who hears not the Church be an Heathen and Publican?

1. The Church hath the last determination of such Controversies.

2. The Offender declares himself unworthy of Christian Society.

Doubt. Whether ought such an excommunicate person to be so estranged and ali­enated from us, that we ought to have no commerce, no society, no friendship at all with him? The reason of this doubt is, because Mat. 5. Our Lord enlargeth brotherly love even to general love, and v. 47. If ye salute your brethren only, do not the Publicans do the same? They who are without the Church of Christ, or Society of Christian men, they are either such as were never within, as Eph. 2. or such as either depart from the houshold of Faith, or are cast out of it. Of these there is a great difference; for with the former we may converse, with the latter not so: The Apostle warrants this distinction, 1 Cor. 5.9, 10, 11. 1 King. 13.8, 9. 2 Thes. 3.6. Yea, so severe was the Discipline of the Primitive Times in this case, that a real and true brother must not so much as salute him who was only called a brother: But as the Jews sa­luted only their brethren, as our Lord intimates, Mat. 5.47. accounting all others unworthy of their salutation: Even so estranged ought the Church and her genuine Children to be from those who had professed Christ and his Truth, but were now fallen away, or deservedly cast out: So much St. John gives us in precept, 2 Joh. 10. [...], say not to him God speed: Yea in practice also, saith Irenaeus. When John the Lords Disciple came to Ephesus to bath, seeing Cerinthus an Apostate there, he leaped out again unwashed, saying, he feared the Bath would fall because Ce­rinthus was in it, an enemy of the Truth, Iren. lib. 3. chap. 3. Tertullian gives a very satisfactory reason in his Book de Poenitentia; Such an Apostate, saith he, who returns by his disobedience to his former sins, doth he not seem to say, That he prefers the Devil before God himself; for he seems to have tryed both, and compared both, and now upon experience to give his judgment, that he is the better master whose servant again he chuseth rather to be: And whereas by repentance of his sins he was reconciled unto God; by repenting of his repentance he becomes reconciled unto the Devil: And therefore he becomes so much the more hated of God, by how much the more he is accepted of his rival the Devil.

Obser. 1. Hence it follows, that the Church of Christ, of which he speaks in this place, must be a Congregation of self-denying, faithful and obedient men, sanctified, pure, &c. for such a Church must be of a life most contrary to the life of the Hea­thens and Publicans. Otherwise if the Church here meant may be allowed her spots of deformity, and her writness of the old man of sin, mark what must necessarily fol­low, That the Church judging, and the sinful offender judged, are of one and the same condition; sinful men all, only differing either in the several kinds, or at the best in the several degrees of sins: Happily the Church judging may be covetous, the party to be judged prodigal and wastful; that the wicked shall judge the ungodly: [Page 321] a sinful Church excommunicate a sinful member of that Church, which is tantamount, That Satan shall cast out Satan. Yea, hence it may come to pass, that a Church or Congregation of Heathens and Publicans may excommunicate and cast out a mem­ber of the true Christian Church, according to that in the Epigramm, That one sober man among a company of drunkards was censured by all as the only drunkard. Lest this might seem less probable unto any, one or two instances without exception will prove the truth of it. The Sanedrim, or great Council of the Jews, consisted of the most learned in the Law, and the most Religious in that Nation; yet were they the men who condemned the Prophets to death, so that it could not be that a Prophet should perish out of Jerusalem, Luk. 13.33, 34. Yea, that very representative Church of the Jews judged our Lord Jesus Christ worthy to die, &c. The like we may say of the Latin Church, that now for many years it hath condemn'd men to death for He­reticks and Schismaticks, who have been living members of the true Church of Christ. Yea, may we not say the like of the present visible Church (as it is called) that since it teacheth that no man is able either of himself (whereof there is no doubt) or by any Grace received in this life perfectly to keep the Commandments of God, but doth daily break them, in thought, word and deed; may we not say of such a Church that so breaks the Commandments of God daily in thought, word and deed, that they will condemn for Hereticks, and men of erroneous Judgements, such as can truly say with St. Paul, I know nothing by my self, I am able to do all things through Christ that strengthens me, Phil. 4.13. Those who keep the Commandments of God, and have the testimony of Jesus Christ, Rev. 12.17. and 14.12. Here are they who keep the Command­ments of God, and the faith of Jesus, & 22.14. I doubt not but such a representative, who profess daily to break the Commandments in thought, word and deed, would condemn even every such one as should profess the keeping of Gods Command­ments, yea the possibility of keeping them. Nay, since the Jewish Church it self ne­ver delivered so absurd a tenent, but rather taught the contrary, I doubt not but if our Lord Jesus Christ should again converse in the flesh, a Representative Church of such a Faith would put him to as shameful a death as the Jews themselves did. By all which it's evidently necessary that that Church which excommunicates a sinful Member, as an Heathen and Publican, be it self an holy, faithful, pure and obedient Church; otherwise no doubt it were better to be an Heathen man and a Publican than a Member of such a Church.

Obser. 2. Of what account incorrigible and impenitent men ought to be with the Church of God, even as the Heathens and Publicans.

Obser. 3. He who neglects to hear the Church, he must be in no worse estate than an Heathen and Publican. Our Lords warrant extends no farther; and therefore we ought not by any means to enlarge it. That Rule in the Civil Law is here to take place, in poenalibus & odiosis litera sequenda est; The letter is the rule in all penal laws, which we must not exceed: In other cases favores ampliandi, favours are to be in­creased, not punishments: And therefore it's worthy the inquiring by what authority or warrant of the Lord Jesus the Church can exceed or go beyond this censure, Let him be an Heathen and a Publican. Our Lord saith not, if they hear not the Church, then confiscate their goods, and imprison their persons; this is worse than the Pha­risees, who make a man a bankrupt together both in body and soul. It's evident, that the Lord Jesus neither exercised any further power, nor gave be any other autho­thority to his Apostles, nor did they practise any such, nor gave any such Rule to the Church, according to which they might force men: See Notes on Gen. 24.1, 2. But the truth of God will suffer. And what course do men take for recovery of Gods truth? the person offending is produced. His Judges say, do you recant of your er­rour? the party accused answers, I know not that it is an errour, I would be convin­ced by argument out of the word of God. You are not called for to dispute but to re­cant; So I would, saith the other, if I were perswaded that it were an errour, and not the truth of God: The issue of all is, Away with such a fellow from the earth.

Exh. Hearken to reproof while it is yet time; To day, while it is called to day, harden not your hearts: The time may come, that we may desire a Reprover; neither be heard for our selves nor others, Luk. 16.

NOTES AND OBSERVATIONS UPON MATTHEW XIX. 16, 17.

[...];

[...].

And behold, one came and said unto him, Good Master, what good thing shall I do, that I may have eternal life?

And he said unto him, Why callest thou me good? there is none good but one, that is God; but if thou wilt enter into life, keep the Commandments.

YE heard lately part of a Dialogue between an Host and his guest: These words present us with part of another Dialogue between a Ma­ster and one who would be his Disciple; wherein we have, 1. The Disciples speech; 2. The Masters answer: 1. The Disciples speech consists of a Compellation, and a Question. The Compellation, Ma­ster; and that endearing him to his Disciple, Good Master. The Que­stion is concerning the chief Good, and the means and way how it may be had; What good thing shall I do that I may inherit eternal life? The Masters answer con­tains an exception, either against the Compellation, or against the Question. 2. A resolution of the Question, as I shall shew in the further opening of it.

In the Disciples speech are contained these particular Axioms:

  • 1. Christ is a Master.
  • 2. A good Master.
  • 3. There is eternal life to be had.
  • 4. The means to obtain this life.
  • 5. Some good that's practicable, and by the Disciple.
  • 6. What this good thing is, our Good Master can tell us.
  • 7. One, a young man, v. 20. a Ruler, Luk. 18.18. asks this of our Good Master.

1. Christ is a Master: This word in our English signifieth, as well one who rules and governs his Servants and his Family, as one who instructs and teacheth his Dis­ciples. And the Lord Jesus is both, in regard of Believers; the former, Mat. 10.25. If they have called the Master of the house Beelzebub, &c. the latter, Joh. 1.38. They say unto him Rabbi, which being interpreted is Master: Ye have both together, Joh. 13.13. ye call me [...], and ye say well, for so I am. The word [...], here used, is a Teacher.

Reason. Christ is Authorized by his Father, Mat. 3. and the 17. a licensed Preacher and Teacher of his Church; He hath the words of eternal life; and therefore this young man wisely addresseth himself unto him, as to a Master: the necessity of his Disciples requires such a Teacher.

Obser. 1. Christ is the true [...] Teacher, not only as Esay 19.20. See Notes on Psal. 94.12. [...].

Obser. 2. Man is not [...], taught of himself: See Notes as above.

Obser. 3. A ground of the three Dispensations, the three Kingdoms, the three de­grees of Divine Doctrine, the three Divine Teachers of it, Father, Son and Spirit. The Father teacheth out of the Law, Psal. 94.12. The Law is our School-master to Christ, Gal. 3. He that hath heard of the Father, Christ teacheth the Gospel, the glad tidings of life and salvation to be obtained by self-denial, and taking up the Cross, Eph. 4.21, 24. The Lord Jesus commends his Disciples unto another Teacher, Joh. 16.17.—14.

2. Christ is a Good Master. Good, in reference unto Master, imports our Lords promptness and readiness to impart Divine Wisdom unto his Disciples, who ever ask it of him, yea before they ask it, Joh. 16.19. 2. He may be said to be a good Ma­ster in regard of the Law, which is a rigorous and severe Master, which is our School-master unto Christ, Gal. 3. What encouragement is this to every one of his Disciples, that they can have their address unto so good a Master? There is an eternal life to be had. That I may have eternal life.

This eternal life is to be had. This reprehends all the world: That whereas there is an eternal life to be had, we are slow to inherit it, Josh. 18.1, 2. Havilah, Jacob saw there was corn in Aegypt; and therefore sent forth his Sons to get it.

The means to obtain eternal life is some practical good, some good to be done; What good thing shall I do? where, by good to be done, we must understand also evil to be left undone: See Notes in Jam. 1. and in Act. 2.37.

The means to obtain eternal life must be good; the chief good cannot be had by evil means. The Lord hates robbery, though it be for a burnt-offering, Esay 61.8. Nor must we do evil that good may come thereof, Rom. 3.8. no, not the chief good. Now if evil must not be done, though for the best end that can be, surely it must not at all be done.

This Question, and the manner of propounding it, speaks this young man a Pha­risee: He hoped to learn of his good Master what good thing he should do, that he might have eternal life. If he but learned what good thing that was, he questi­oned not, but he should himself be able to do it: So one of the Ancients speaks of the Philosophers who would make themselves a blessed life; Potiúsque patrandum quàm impetrandum putaverunt. They thought the eternal life was rather to be wrought out by their own power, than to be obtained of God, who is the Author and giver of it.

Hence we may discover a great, and that almost a general mistake concerning that Controversie between the Apostle and the Pharisees in divers of St. Paul's Epi­stles, especially that to the Romans, and to the Galathians concerning Works, where Faith and Works are opposed: Whereby we must not understand the works which proceed from a Living Faith and Love; for such good works are so necessary, that man was made for them, Eph. 2.10. But by works we understand the works of the Law, as performed by strength of Nature, and power of the Law without Faith in Christ.

What this good thing is our Good Master can tell us; He only, and they that are his, know this: He hath the words of Eternal Life, Joh. 6. And comes that we may have life, Joh. 10.10. They also who have the mind of Christ, 1 Cor. 2. last.

A young man asks this of our Lord: Note here a rare example; a young man with­out youthful lusts! A young man whose lust and desire was to do the will of God, whose cares and thoughts were taken up with Eternal Life, and how he might get that. O how justly this may shame us both young and old.

This was a Rulers Question, saith St. Luke 18.18. This I fear is as rare an exam­ple [Page 324] of a Ruler as of a Young man: Elihu observed it long ago, Job 32.9. Magnates non sunt sapientes. And may not that Question which the Pharisees make be yet con­tinued? Joh. 7.48. Have any of the Rulers believed on him? If not, surely that of the Apostle may, 1 Cor. 1.26. Not many mighty, not many noble are called.

Exhort. Come with this young Ruler unto Christ, and desire him to teach us what good we should do, that we may have Eternal Life. How shall we come unto him? Even as this Young man did, speedily and humbly.

1. He came running; Remember thy Creator in the dayes of thy Youth.

2. Humbly; The Lord teacheth the humble: He kneeled to him saith St. Mark 10.17. He delivered his Petition on his knees: See Notes on Psal. 94.12.

In our Lord's Answer are these particulars.

1. The Master excepts against his Disciples Compellation; why callest thou me good?

2. He excepts against his Disciples Question, according to a very ancient reading, Why speakest thou to me of good?

3. He gives reason for his exception; There is none good but one, which is God.

4. He resolves his Disciples Question touching the good to be done, and the life thereby to be obtained; If thou wilt enter into life keep the Commandments.

The Master excepts against his Disciples Compellation, Why callest thou me good? And is not the Masters exception liable also to an exception? for is not the Master good? is he not his Fathers Goodness? Hos. 3.5 And why then doth he except a­gainst his Disciple who calls him good? This seems to be the reason of our Lords ex­ception, viz. That he might elevate and raise the thoughts of that Pharisaical young man to some higher thing, than he saw or acknowledged in the person of Christ, that he might insinuate his Deity and God-head.

Our Master Christ gives us all a good Example of modesty; His Disciple calls him Good Master: And he points him from himself to his Father, as the Fountain of Good­ness. His Disciples had learned this lesson of their Master, Act. 3.12. Why marvel ye at this, and why look ye at us, as if by our power or holiness we had made this man to walk? No not they, The God of Abraham, Isaac and Jacob hath glorified his Son Je­sus: Therefore, &c. Act. 14.15.

Our Master excepts against his Disciples Question; for so I find it in a very an­cient reading, [...]; Why dost thou ask me concerning good? So the Vul. Lat. constantly read it; Quid me interrogas de bono? and the most an­cient Translation in English, What askest thou me of good things? And thus the an­cient Fathers, Hierom, Augustine, read these words. Our Lord therefore here except­ing against his Disciples Question as imperfect, intimates thus much unto him; That it is not sufficient that he tell him what good is to be done, unless God himself, who a­lone is good, enlighten his understanding, and give him strength to perform that good.

3. Our Master gives reason of his exception; There is none good but one, that is God. The old reading of these words, was, [...], There is one good; unto which the Syriack added a Supplement and Interpretation, that is, God. The reason then of our Lords Exception, is to discover that leaven of the Pharisees, wherewithal this young man had been leavened: An Opinion, that if he knew what was to be done, he was able of himself to do it. Hence we learn that there are not two Fountains of Goodness, but one only, which is God alone; from whom descends every good and perfect gift, Jam. 1. God therefore is the [...], the essential Good, whence all who may be called Good participate of his Goodness, Deut. 6.4. where [...] and [...] have their Letters extraordinary great, not only to intimate that we ought to give great attention thereunto, but because ע is 70. and 74. the four parts of the world, whereunto Abraham was to look, Gen. 13. and the 70 Nations therein should wor­ship this one God the Father, Jehovah our God; God with us, the Son; and Jehovah one, the Holy Ghost: God in Unity and Trinity, which the Apostle explains, 1 Joh. 5.7. Whence the Septuagint Translators of the Bible into Greek being questioned by Ptolemy King of Aegypt, concerning the right ordering of a mans life, and happy ad­ministration of a Kingdom, though the Questions are so many and different as the persons, yet every one refers every particular Good to God.

[Page 325]4. Our Lord resolves the Disciples Question touching the Good to be done, and the life thereby to be obtained. If thou wilt enter into Life keep the Command­ments; wherein we must enquire, 1. what's here meant by Life; 2. by entring into Life; 3. what by keeping the Commandments; 4. how and why he who will enter into Life must keep the Commandments?

1. Life is here to be understood, as Eternal Life in the former verse.

2. Eternal Life is here decyphered as a place whereinto one goes or enters; as the like phrase imports, to enter into the Lords Rest, his Peace, his Righteousness, and to en­ter into the Lords Joy: The same is meant by entring into the Kingdom of God; all which we may understand from the figure of them all, the Holy Land, which was a type of Gods Kingdom, of his Rest, his Joy, of the Eternal Life.

3. By keeping the Commandments is here understood the Observation of the Pre­cepts of the Moral Law, the Decalogue or Ten Words, as Solomon exhorts his Son or Disciple, Prov. 7.1, 2. My Son keep my Words, and lay up my Commandments and live, and my Law as the apple of thine eye.

Obser. 1. Life which our Lord here speaks of, and the Eternal Life, which the Young man inquires after, are all one; viz. that Life of God from which we have been alie­nated, yea the Kingdom of God and his Righteousness, his Peace, his Joy, his Rest, yea God himself; For he is our life, and the length of our dayes, Deut. 30.2.

Obser. 2. The Young man inquires how he may have Eternal Life; and our Lord answers him, If thou wilt enter into life keep the Commandments; we then have Eter­nal Life when we enter into Eternal Life, and not till then: So Joh. 3.3. with the 5. so that a man neither hath, nor knows Eternal Life unless he be in it, which is well worthy their observation, who will needs have assurance of Eternal Life, not but that I know good assurance may be had of it: but withal, I find that men are extreme de­ceitful in this very argument; they would be sure of their Salvation, and of Life Eternal, that they might go about some thing else, and take no more thought or care for Eternal Life and Salvation: A man hath then Eternal Life when he enters into it, and is an actual possessor of it.

Obser. 3. The Commandments are to be kept by him who will enter into Life. The reason: See Notes on Jam. 1.22. confer Notes on Exod. 20.3.—6. Against this do­ctrine all the subtilty of the Serpent, and all the sophistry of men have devised ar­guments: See Notes as above. Some would elude this, distinguishing Salvation and Eternal Life; for why? say they, the young man did not ask Christ, by what means must I be saved? for then our Lord had said, by Faith; Believe and thou shalt be sa­ved: but he dreamed of merit of works.

I answer, to be saved, and to inherit Eternal Life is one and the same thing; for Salvation imports two terms, as to be delivered from sin, and to be preserved unto Gods Everlasting Kingdom: And what else is meant by 2 Tim. 1.10. Having abo­lished death, he hath brought Life and Immortality to Light by the Gospel.

Hence it appears, that the Commandments of God may be kept. Our Lord re­quires no other Condition to the entrance into Life Eternal, than the keeping of Gods Commandments: Now if this Condition were impossible to be fulfilled, it were then all one with a Negative, or an exclusion out of Eternal Life; why? Conditio impos­sibilis aequipollet negativae: And so it were all one if our Lord should say to this young man, Thou shalt not at all enter into Life; why? because the Condition of entrance is impossible; which 'tis very unlikely our Lord should say to this young man, whom he is said to love, Mar. 10.

Hence it appears, that the Commandments of God must be kept; there is a neces­sity that they be, otherwise we cannot enter into Life: Whereas there is a two-fold necessity, Praecepti and Medii; they are both here. How often is the keeping of Gods Commandments enjoyned throughout the Scriptures? and how often are they set down as a means whereby we may obtain Eternal Life.

Exhort. Keep the Commandments of God.

Means. Faith working by Love. Doth a man believe and love God? What will not his Love enforce him to do? See Notes on Exod. 20.3.—6.

NOTES AND OBSERVATIONS UPON MATTHEW XX. 22, 23.

[...].

[...].

But Jesus answered and said, Ye know not what ye ask. Are ye able to drink of the cup that I shall drink of, and to be baptized with the baptism that I am baptized with? they say unto him, We are able.

And he saith unto them, Ye shall drink indeed of my cup, and be baptized with the baptism that I am baptized with: but to sit on my right hand, and on my left, is not mine to give, but it shall be given to them for whom it is prepared of my Fa­ther.

OUr Lords Entertainment of Two ambitious, importunate Suitors; 1. Reproving them, Ye know not what ye ask: 2. Expostulating with them, Can ye drink of the cup that I drink of? which they say they are able to do. 3. He answers their Suit, That it is not his to give, but to those for whom it is prepared.

1. James and John knew not what they asked.

2. Our Lord asks them whether they were able to drink of his cup, and be baptized with his baptism.

3. James and John said they were able.

4. Our Lord foretells that they shall drink of his cup, and be baptized with his baptism.

5. To sit on Christs right hand, and on his left, is not his to give, but to those for whom it is prepared of the Father.

James and John knew not what they asked.

A sharp Reproof; for in reason, what a man petitions and asks for, he first in words desires, and what he desires, he first knows; and therefore their petition was justly blame-worthy, that they knew not what they asked.

Obser. 1. The unseasonable desires of flesh and blood; for our Lord had newly told them of his sufferings.

Reason 1. Why they asked; 2. why they knew not what they asked?

1. These are the Petitioners who are named in Mar. 10. without mention made of their Mother; She is here suborned by her Sons, and might therefore seem more probably to undertake their Suit, because she had been now a constant follower of the Lord Jesus, as none of all the Apostles Mothers had been: Besides, she might well have observed that of all the Apostles, her two Sons, with Peter only, had been honoured with Sirnames; they only had been taken apart from the rest, and had been made partakers of somewhat which the rest knew not, Mar. 3.17. Mat. 17.1. as the transfiguration, Mar. 5.37. Parents are not slow in taking notice of favours done to their children; and therefore she looked at them as at rising Suns, and such as were like to be favourites in the Kingdom of Christ, which they now looked for: Besides James and John as some conceive were kinsmen to our Lord according to the flesh; and therefore they and their Mother thought it reasonable that he should grant them whatsoever they should desire, Mar. 10.35. Peter only was promised the keyes of the Kingdom of Heaven, Mat. 16.19. &c. He, as they conceived would be the only stumbling stone in their way to preferment; whereupon they thought fit to put in betimes and move for a promise.

2. Why knew they not what they asked? They had heard our Lords promise, Mat. 19.28. and therefore they desired places of great profit, honour and ease; for all those are comprehended in their Petition.

1. They desired wealth in the Kingdom of Christ.

2. Honour in the Chief Places about the King, the right hand and left in his King­dom. And

3. Ease, they would sit at the right hand and left hand of Christ in his Kingdom, and dispose of all things in it like Kings and Compeers with him; they dream'd of things Humane, and of this world, whereas our Lord spake of things Divine, and of the world to come, Whose Kingdom is not of this world.

Obser. 1. Christ's Kingdom is a Spiritual Kingdom, and they were yet Carnal, and therefore not in a capacity of knowing the Kingdom of Christ: The Natural man knows not the things of the Spirit of God, 1 Cor. 2.

Obser. 2. Note hence the ignorance of flesh and blood, who know nothing of Christ, but according to the flesh; they know only what is worldly and fleshly, and dream only of a worldly Kingdom, and are ambitious and at strife about places in a worldly Kingdom: Though our Lord had told them plainly, the Kingdom of Heaven is [...], and that his Kingdom was not of this world; yet Luk. 24. they were further instructed to the same purpose: And though the Apostle tells us plain­ly, wherein the Kingdom of God consists, Rom. 14. men fancy themselves heirs of Gods Kingdom by their Carnal conceiving.

Obser. 3. Note here the nature and property of flesh and blood; it's alwayes plot­ting, projecting, petitioning for it self, its own proft, its pleasure, its own preferment.

Repre. Their vain imagination, who fancy to themselves a Soveraignty and Rule due to themselves over persons and things by a false perswasion of being heirs of Gods Kingdom, whereunto they have not attained; who presume to sit and rule over the hearts and consciences of others, who have not yet gotten the rule over their own spirits; such were James and John, Luk. 9.49. and again vers. 54. the like we may say of all Novices, they are ambitious of domineering and ruling over others; an evident sign that they have not yet received the Spirit of God, as James and John as yet had not. Alas! if men knew or considered the danger of being an Over-seer or Pastor over others, if he well pondered what the Apostle saith, He who desires the office of a Bishop, desires a good work; he would answer to that question wont to be propounded, Vis Episcopari? truly, not feignedly, or for fashion, Nolo. The fruitful Vine, Olive and Fig-tree refused the promotion over the Trees. It was the pricking bramble bush that was ambitious. For what poor man, that's wise, would desire a multitude of Children, which he cannot feed or maintain? Who would wil­lingly bear the burthen of many others, when himself already hath his load? who be­ing himself weak, will cumber himself with the weakness of others? Wherefore layest [Page 328] thou the burthen of all this people upon me, saith Moses? Numb. 11.11, —18. Who is weak and I am not weak? Who is offended and I burn not, saith St. Paul? 2 Cor 11.29.

Repreh. Their presumptuous and ambitious conceits, who preposterously imagine to themselves Life and Salvation, the Kingdom of Christ, everlasting Glory, with­out tasting of Christs cup, without being baptized into his death, without suffering with him.

This is one of Satans, the Grand Deceivers stratagems, In malis tollit finem à me­diis: He told our first Mother, Ye shall not die though ye eat: In bonis tollit media à fine; Our Lords rule and order of obtaining his Kingdom is, If ye suffer with him, ye shall reign with him. Satan perswades men they shall Reign with Christ without suf­fering with him. These are the thieves that climb up into the Kingdom another way, by some imagination.

2. Our Lord asks whether they are able to drink of his cup, and be baptized with his baptism; which supposeth that he himself was to drink of a cup, and to be baptized with a baptism. The Cup notes a portion either of good or evil, and here it signi­fieth our Lords passion, as appears, Mat. 26.39. And the following part of the Sen­tence (the baptism that I am baptized with) imports as much, even baptisma sangui­nis, as is implyed, Luk. 12.50. which yet was not extant in Ancient Copies: Both these import our Lords sufferings of all kinds, both those which are called by Divines [...] and [...] (See Notes on Hebr. 2.18.)

Now as these words suppose our Lords drinking of his Cup, and baptizing with his baptism, so they enforce his Disciples participation of both; which our Lord here asks them whether they were able to do, Are ye able to drink of the Cup? &c.

The Reason; why doth our Lord ask this question? The main and principal rea­son is, That order, which the God of Order hath set in things, by which men must pass. The word [...], and that which it often answers to [...], is not here pro­perly understood, but figuratively, and so we read sometimes of a Cup which the Disciples and followers of Christ drunk of, sometimes of a Cup which the un­godly and wicked, the Disciples of Antichrist, Sin and Satan drink of; both which Cups are sometimes distinguished, as 1. Psal. 11.6. God rains upon the ungodly snares, fire and brimstone; this is pars calicis eorum: but Psal. 16.5. The Lord is the portion of mine inheritance, and of my Cup.

2 Sometimes the Cup is the same; but Gods people begin to drink of it, and un­godly men drink the dregs of it, Psal. 75.8. In the hand of the Lord there is a Cup, and the wine is red.

The Cup whereof the Believes and followers of Christ drink, is the Cup of his Passion, or Compassion, and suffering with Christ: This is the same which is admi­nistred in the Holy Sacrament, when we profess our suffering with the Lord Jesus, and shewing forth his death until he come, 1 Cor. 11. This hath the name of a Cup; 1. In regard of the measurableness of the passion or suffering with Christ. 2. In re­gard of the inward participation and drinking of it. 3. In regard of the effect or operation which it works in those who drink of it, as a medicinal potion works the cure of the sick patient. Both the Cup and the Baptism suppose the Spirit and Life in good measure in those Believers who drink of it, and are baptized with the bap­tism wherewith Christ is baptized; for so we are made to drink into one Spirit, which is as fire, Mat. 3.11. And the Lord Jesus baptized with the Holy Ghost and with fire. This Spirit of Christ is his true blood and life which is shed for many even for all Believers, for the remission and cleansing of their sins: And this he requires of us that feed of the Living Bread, which is the true word and flesh of Christ, which was given for us, and for many, that we become partakers of the good life of the word, which is to drink the blood, and life, and spirit of Jesus Christ, and through the dead­ning and burying of our sinful life, to become wholly united and joyned to him in our inward man, in a new life and spirit. Hence proceed the sufferings of Christ, and of those that are Christs, even from the life.

He knew that for envy they had delivered him. When the Sun was up, the good Seed which began to thrive and grow up was scorched, Mat. 13.5, 6. i. e. as our [Page 329] Lord interprets it, vers. 21. If tribulation and persecution ariseth because of the word. And they which in an honest and good heart having heard the word keep it, and bring forth fruit with patience, Luk. 8.15.

Obser. It is neither in our power by Nature, nor in our choice to drink of the Cup which our Lord drinks of. That strait and narrow way of mortification and suffer­ing, our Lord saith, That many shall seek to enter into it, and shall not be able, Luk. 13.24. It is a gift of God to drink of the Cup which Christ drinks of, Phil. 1.29. Ʋn­to you it is given, not only to believe but also to suffer. Christ drinks of this Cup when he suffers contradiction of sinners against himself, when he suffers death it self; so he prayed, Let this Cup pass by me: This Cup of his passion he drinks for the propi­tiation and atonement of mankind, as men take a potion for the serving of their bo­dies, and the arm is let blood, Christ is the arm: Thus also baptism is understood, being another metaphor, whereby the same thing is meant. The Lord makes tryal of us in our Conversion and turning unto him, whether we be fit for the Kingdom of God, yea or no,

He tryes our wills, Luk. 9.23. He tryes our power and strength, Prov. 17.3. Ecclus. 2.5. Thus Gideon tryed his Soldiers by their drinking water, whether they were fit for him yea or no. And the Lord Jesus, who is the true Gideon, who treads un­der, and breaks and cuts off the iniquity; he tryes us by our drinking the Cup of his passion, whether we be fit to tread upon Serpents and Scorpions, &c. The Eagle proves her young ones by looking on the Sun, whether they be genuine or not: And the Lord he tryes the Eagles which are gathered to the carcass, to the Confor­mity of Christs death, to feed on his flesh and drink his blood, whether they be able to look on the Sun (that's tribulation and persecution, as our Saviour expounds it, Mat. 13. v. 6. with v. 21.) whether they can drink of his Cup, the Cup of his Suf­ferings? whether they can be baptized into his death?

Consol. To the younger Disciples of Christ, who think it strange that they should be entertained into Christs School, poculo salis, 1 Pet. 4.12. Joseph gave order to him that was Overseer of his house, That he should put his Cup in the sack of the youngest of his Brethen, Gen. 44.2. The young Disciples are most ambitious of sit­ting at the right hand and the left hand of Christ in his Kingdom; and therefore the Cup of his sufferings must be put into Benjamins sack: But remember it is but a Cup, a small measure, and for a season, 1 Pet. 1.6. and 5.10. And it is the Cup which Joseph himself drinketh of, Gen. 44.5. yea it is the same Cup which all Jo­seph's brethren drink of, 1 Pet. 5.9, 10.

Exhort. Drink of that Cup which our Lord hath drunk of; be baptized with the bap­tism, that he is baptized with. He himself begins to us, and shall we not pledge him? what was said of Joseph, Gen. 44.5. Is not this the Cup in which my Lord drinketh? Is not this the Cup which the Lord Jesus drinketh, the true Joseph. To suffer with him is a gift, yea a greater gift than faith it self, Phil. 1. It's not left unto us as a thing in­different, so as if we do suffer, its well, if we do not, no harm comes of it: O no, there is a necessity lies upon us. We have drunk in iniquity like water: we have ta­ken upon our selves a sinful life, a death rather than a life, in which its impossible to inherit the Kingdom of God, 1 Cor. 6. Gal. 5. The drinking of this Cup of Christs passion, the baptizing into this death, enstates us in the Eternal Life and Salvation: If we die with him, we shall live with him, if we suffer with him, we shall be glorified with him, 2 Cor. 1. One of the Hebrew Fathers tells us, a man is tryed [...], espe­cially by three things, [...], his Purse, his Cup, his Anger.

Sign. 1. Try thy self by thy Purse, by thy Money, Ecclus. 31.6.10. Amaziah, &c. See Notes on Heb. 2. [...]. 2. In his Cup, whether thou be sober and temperate or no? Wine is a mocker: And there is the same reason of meat, Prov. 23.1, 2. If thou be Lord of thine appetite, if thou canst rule thy self, as Coverdale turns it [...]. 3. In his anger, how canst thou bear despiciency, reproach, contempt? [...] is the object of anger. Our Lord whose Disciple thou callest thy self, he could bear this, and all contradiction of sinners against himself, Heb. 12. when the Jews, Joh. 8.48. propounded this question to him; Say we not well that thou art a Samaritan, [Page 330] and hast a Devil? See his answer, vers. 49. I have not a Devil, but I honour my Father, and ye do dishonour me. Have we learned this of our Master? Mat. 5.11. Can we re­serve our anger for another object? Can we be angry and sin not? Eph. 4. angry with our selves, our corrupt hearts. When the Lord hath tryed us in all these, and found us worthy or meet for himself; whether can we then give the praise of all this to our God or no? in whose strength we drink this Cup, and have been bap­tized with this baptism, Prov. 27.21. Can we after all this, appeal to the searcher of our hearts, whether we have drunk this Cup yea or no, Psal. 139.23.24. Do we not know that this is the Cup by which the true Joseph Divines? And do we not know that such a one as he can certainly Divine? Gen. 44.5.15. Wisd 3.5, 6, 7, 8.

4. The Lord promiseth James and John that they shall drink of his Cup, and be baptized with his baptism; where we might enquire,

1. Why Christ called his Passion his Cup? 2. How James and John may be said to drink of his Cup and be baptized with his baptism?

1. Christ calls his Passion his Cup, because his Father gave it him to drink, Joh. 18.11. and the same suffering is his baptism, I have a baptism; how am I straitned till it be accomplished, Luk. 12.56. As a potion administred to the patients head is for the cure of the whole body; and letting blood at the arm hath the like common effect: for he is the Head of the Church, and the Saviour of his body the Church, And he is the Arm of the Lord that must reign for him, Esay 40.10. and 51.5. But although James indeed suffered martyrdom and death, yet we read not that John suffered a violent death, one indeed of the Ancients saith so, but all more ancient than he deny it: And how then shall our Lords words be true, ye shall indeed drink of my Cup? It is not necessary that either James or John, or any followers of the Lord Jesus suffer a violent death for Christ, unless in special manner he be call­ed thereunto, as James, and other the Apostles and the primitive Martyrs were: But that common Cup whereof all must drink, is that fellowship of Christ's Passions and Sufferings, and the configuration and conformity unto his death, Phil. 3.10. This the Apostle teacheth expresly, 1 Pet. 4.1, 2. So that although John suffered not a violent death, as James did; yet he drank of the Lords Cup, and was baptized with his baptism, in that he was made conformable unto the death of Je­sus Christ by dying unto sin, and obtained communion and fellowship with the Father and the Son, 1 Joh. 1.1. James and John may be said to drink of his Cup, and be baptized with his baptism: when they suffer the like sufferings, which he also suffer­ed, 2 Cor. 1. and those outwardly and inwardly, outwardly, reproach, &c. all which are suffered within inwardly: When we suffer the assaults and temptations unto sin, without yielding thereunto; when we die from what was before our life, Col. 1.24. I fill up, how otherwise can we understand what is behind? or wanting of the suffer­ings of Christ in my flesh. St. Peter speaks plainly, 1 Pet. 4.13. where he saith, That they who are tryed by the fiery tryal, are partakers of the sufferings of Christ; so that it is not ever a proper duty, of or to James and John, but common to all Believers and Followers of the Lord Jesus Christ to drink of his Cup, and be baptized with his bap­tism; for so Mat. 26.27. drink ye all of it.

Obser. 1. This is promised to James and John as a special Grace, that they shall drink of Christs Cup, and be baptized with his baptism: And was it not a special Grace, a notable good or gift? Ʋnto you it is given in behalf of Christ, not only to believe, but also to suffer, &c. Phil. 1.29. A greater gift than Faith, as it appears by the comparison, à minori, and martyrdom which alone is reckoned a special Grace.

Obser. 2. Whence we learn a great difference between the Grace exhibited unto those men of God under the Law, and that given unto the Disciples of Christ. When the holy men of God in the time of the Law had the Cup; whence we read of such passages as these, the blood of Abel cryeth, &c. Let me see thy vengeance on them. The Lord look upon it and require it, saith Zacharias, as he was now dying, 2 Chron. 24.22. But now let us observe the time of the Gospel, and we shall find that the Lord gives more Grace. When the Lord Jesus began to us, and drank to us, Mat. 5. What saith he to those who were to pledge him? Col. 1.11. Strengthned with all [Page 331] might, according to his glorious power unto all patience and long-suffering with joyful­ness; yea count it all joy when ye fall into many great and grievous temptations, Jam. 1. This may well seem strange to flesh and blood, that which all the rest of mankind looks at [...], as a sick man looks on a potion, that, that the Christian man beholds as the Cup of Salvation; yea it may seem strange, that out of that which makes all the world sad and sorry, should proceed joy, yea all joy; that the Disci­ples of Christ should accept that as a promise, which all the world besides look at as a threatning: But it must not be strange to us, 1 Pet. 4.12, 13.

To sit at Christs right hand and his left is not Christs to give, but it must be given to those for whom it is prepared of the Father. What not his to give? Hath he not said expresly, Mat. 11. All things are delivered to me of my Father: Joh. 3.35. The Father loved the Son, and hath given all things into his hands; yea, doth not the same Apostle, who ascribes distributions of honours unto the Father, 1 Cor. 12.22. doth not he ascribe also the same unto the Son? Eph. 4.8.11. Doth not the Lord Jesus affirm after his Resurrection, That all power is given to him in Heaven and in Earth? Mat. 28. And how else are these promises to be understood? Luk. 6.40. Every one that is perfect shall be as his Master, Joh. 12.29. Where I am there shall my servant be.

Doth the Lord then derogate from himself in the Text, what elsewhere he claims and challengeth to himself as his own, when he saith, To sit on my right hand, &c. is not mine to give?

Truly it is very strange that so many learned and good men should either mistake a business of so great moment, or else yield their understandings captive to the Au­thority of some one principal Leader, as our late Translators have done; yea, we may justly marvel, that even whole Churches should be swayed with the Opinion and prejudice of one man; for so, not only this, and the Old Translation, but the Italian of Diodati, and the French, set out by the Ministers, have the words in the same sence that we have; yea the English Gloss hath this Paraphrase of the words so rendered, God my Father hath not given me charge to bestow offices of honour here: And the like Observations are gathered from the words so misunderstood; for the Text is to be rendered without any Supplement at all, thus, To sit at my right hand and on my left is not mine to give, unless to those for whom it is prepared; for so our Lord denies not that it is in his power to bestow the honours of his Kingdom, but he denies that he may give it unto any other, than to those for whom it is prepared.

And the Text must be understood without any Supplement, and without any forcing at all, even in the genuine signification of the words; for so [...] (but) is all one with [...], nisi, unless, or except; so where, Mat. 17.8. [...], Mar. 9.8. [...], Joh. 17.12. [...], except the Son of perdition, none, unto which a very learned Critick refers, Gal. 2.16. And thus the Vulg. Latin, the Sy­riack and Arabick, Vatablus, Castellio, the Spanish, Coverdale, and our Old English Manuscript, Martin Luther, and Old Dutch Translators rendred the words; so that the words thus truly understood, afford these Two Divine Truths:

1. The Father hath prepared honours and dignities for those who drink of his Cup.

2. The Son may not give those honours and dignities to any, but to those for whom they are prepared of the Father.

1. That the Father hath prepared honours and dignities for those who drink of his Cup, appears, Psal. 31.19. How great is thy goodness that thou hast laid up for them that fear thee, Esay 64.4. 1 Cor. 2.9. wherein enquire what is it, 1. More especially to sit; and 2. To sit at Gods or Christs right hand and left hand.

1. To sit is the posture of a Judge: See Notes on Heb. 1. [...], and this is here principally meant, Mat. 19.28. the occasion of the suit.

2. To sit on the right hand: See as before. But what is it to sit on the left hand?

It's true, the right and left hand are sometimes opposed, as reward and punish­ment, honourable and dishonourable: See Mat. 25. But it's no more here than on each side of the Judge; as at our Assizes, whether to sit on the right or left hand of the Judge it's an honourable place: thus 1 King. 22.19. I saw the Lord sitting on his Throne, and all the Host of Heaven standing by him on his right hand and on his left.

[Page 332]2. To sit at Christs right hand, and at his left is not his to give, unless to those for whom it is prepared; and who are they? Psal. 31.19. as before: They are the Righ­teous that must shine forth, as the Sun in the Kingdom of their Father, Mat. 13.43. And to those who by patient continuance in well doing, seek for Glory, Honour, Immor­tality, Eternal Life, Rom. 2.7. and v. 12. Sitting at Christs right hand and his left in his Kingdom is promised upon no other terms.

Obser. 1. Hence we may easily discover a snare, and a notable stratagem of Sa­tan; (whereof I spake in part before) He would perswade men to hope for the Eter­nal Reward, the sitting at the right hand and left hand of Christ in his Kingdom without drinking of his Cup, or being baptized with his Baptism: And to intro­duce this belief into the hearts of men, he perswades them that to sit at Christs right hand, and his left, is not his to give; whose then? it shall be given to those for whom it is prepared; who are they? The Lord knoweth who are his, 2 Tim. 2.19. But who are they who are his? Whosoever names the Lord Jesus Christ, let him depart from iniquity: They that fear him are his, or love him, they are his.

They who by patient continuance in well doing, seek for Glory, Honour and Immor­tality, Eternal Life, they are his: They who drink of his Cup, &c. they are his. This is the constant rule according to which the Lord Jesus proceeds in distributions of honours prepared by the Father. It is not Christs to give, but it shall be given to them for whom it is prepared: Thus the mis-translation insinuates into the minds of men, an inevitable destiny, an unavoidable, fatal necessity of sitting at Christs right hand, without drinking of Christ's Cup, without conformity unto his death; whereas the true Predestination is to be made conformable to the Image of the Son of God, Rom. 8.29.

2. Observe hence the unavoidable necessity which lies upon all the Disciples of Christ, which would be saved by him, and sit at his right hand and his left in his Kingdom, that they drink of his Cup. The Lord Jesus is the Author of Eternal Salvation; but to those that obey him, Heb. 5.9. And he is able to save to the utter­most; but those who are able to drink of his Cup, and be baptized with his baptism, to those who come unto God by him, Heb. 7.25. And there is no other name by which we can be saved, Act. 4.12. Nor is there any other way but that living way, Heb. 10.20. All Power and Authority in Heaven and Earth is given to him; yet hath he no Au­thority, no Power to give the Honours and Dignities of his Kingdom to any other than those who drink of his Cup, and are baptized with his baptism.

The necessity of drinking this Cup; Nonne haec oportuit Christum pati, atque ità intrare in regnum suum? Would God they who are too often in other Cups, would seriously and sadly think of this Poculum Salutare, this Cup of Salvation; that they who strive for an outward baptism, would as much or more endeavour after this. Alas! do they not know, that whilst we are sinners Christ dies? Rom. 5. Do we not know that the wisdom of God is crucified by our foolishness, our errours, our lies? that the life of God is slain by our deadly sin? That the Patience, Goodness, Mercy, Love of God, &c. all which is Christs, suffers from our iniquities, Esay 53.4, 5. So Arius, Montanus and Tremellius.

Repreh. Those who refuse to taste of Christs Cup, to be conformable unto his death, in dying to sin, such as refuse to be baptized into his death: This no doubt is the reason, even because we refuse to suffer the death of the sin, and drink of the Cup of Christs sufferings, that the Lord hath given, and is yet giving to all Nati­ons the Cup of his fury to drink. Thus ye read, Jer. 25.15. where the Lord threa­tens his Judgments unto his own People, and all the Nations round about for their disobedience unto the Law and Prophets; That they turned not from their evil wayes, and the evil of their doings, which he signifieth under the metaphor of a Cup, vers. 15. This disobedience hath brought the Sword among us, this continues it yet with us. This Judgment, Esay 66.14, 15, 16. applyes to the Nations under these Times of the Gospel; as also Zach. 13.7, 8, 9. the same is the reason of all other Judgments of God, as the manifold diseases among us. Many of us have often professed to shew forth the Lords death by dying to sin; and so have taken [Page 333] the Cup of Salvation, and have called upon the Name of the Lord, yet have we continued in our sins: And therefore the Lord hath caused many to taste the Cup of his Judgment. Thus he tells the Corinthians, 1 Cor. 11. Therefore many are sick and weakly among you, and many are fallen asleep, i. e. die the death, even because they have not died unto sin.

And to what other reason may we refer the present Judgment of God upon us, even this immoderate and unseasonable drought? what else may be the cause of this; but because we refuse to be obedient unto the Law and Prophets; we re­fuse to drink the Cup of Christs passion; we refuse to be baptized into his death: Say I this, or saith not the Scriprure the very same?

The Astrologers refer our present drought unto the late Eclipse, and it cannot be denied but that hath been Gods Instrument in second Causes, whereby he hath brought this evil upon us; as the like hath been observed in manifold other Ecli­pses of the Sun in former times: But what is that that hath provoked the Lord to send this Cup of his fury unto us? to Eclipse the light and beams of his countenance towards us? What hath moved the Lord to stop the bottles of Heaven, Job 38.37. that he hath not in their season emptied them upon the Earth? Jer. 9.12. And doth not the Prophet Zachary refer the same Judgment, unto the same cause, under these times of the Gospel? Zach. 14.16, 17. What is it to come up to keep the feast of Tabernacles? It cannot be meant literally; for that among the rest of the Ceremo­nies is ceased.

What then is signified by a Tabernacle or Tent? what else but our humane flesh and body? 2 Cor. 5.1, 4. 2 Pet. 1.13, 14. To keep the Feast of Taber­nacles then, what is it but to have our Tabernacle, our dwelling, our house with Christ? Joh. 1.14. The word was made flesh; [...], and dwelt in us.

They therefore who refuse to suffer with Christ in the flesh, to imitate his death, to drink the Cup of his Passion and Suffering with him: They shall have no rain of Blessing, no rain of Gods Living Word, which is compared to rain, Deut. 32. Heb. 6.7. no outward rain; for as that is one of Gods blessings upon the obedient, Deut. 28.12. So is the want of it a Curse upon the disobedient, vers. 23, 24. and for the sin of his People he shuts up Heaven, 1 King. 8.35.

3. They say unto him, we are able.

How able they were appeared soon after, when being in company with our Lord, when he was now to drink of his Cup, they all forsook him and fled: What bold­ness was this, what presumption and confidence of their own strength? But their confidence and presumption so much the more condemns the despair and unbelief of many of us. James and John were yet Carnal, they had not received the Spi­rit of God: they knew Christ only according to the flesh. As for many of us, we per­swade our selves that we are Spiritual, and know Christ according to the Spirit, and believe in his Mighty Power; yet when the Cup comes to us, when it's offered to us to drink of it, we cannot away with it, we have no power, no strength at all to drink of it; while we are not yet tryed, while the Cup is not yet come to us, O how valiant we are! the Elect, the Chosen of God, i. e. [...], Chosen men, and Mighty men of valour! But when now temptation comes, either from the world, hope of gain, or fear of loss, or desire of honour and reputation; or from our own flesh, or from the Devil; what ever the temptation is, what arrant cowards we are? we lye down like great Lubbars, and let Satan buffet us.

Repreh. How justly doth this reprove the present Generation of men, who look at Christs drinking the Cup of his Passion and Baptism, as suffering his [...] and [...], his fore-suffering, and his principal passion from the Jews and Gentiles long ago, for an atonement and satisfaction for their sins; but mean time, nor con­sider, nor know, that these things are acted at this present day; and they them­selves have been and are the Crucifiers and Murderers of the Lord Jesus Christ: And that the Lord not only declares and shews forth what he hath suffered, but requires also a like suffering of us; that we also drink of his Cup, and be baptized with his baptism.

Consol. The Lord propounds this as a promise to James and John; and indeed what great comfort is it to have Death and Life, &c. all Communion with the Lord Jesus, to be his Conviva, his Guest, his [...], to eat and drink with him at his Table. It is a bitter Cup, a Cup of deadly wine, its a yoke, an heavy burden: Yea but it's his burden, it's his yoke, its his cup, and that makes the bitter potion sweet, that makes the yoke easie, and the burden light.

Joseph dined with his Brethren at Noon, Gen. 43.16. The true Joseph is with his Brethren in the heat of their persecution and tribulation, Mat. 13.

Exhort. To this holy ambition, to sit at the right and left hand of the Lord Jesus in his Kingdom.

NOTES AND OBSERVATIONS UPON MATTHEW XXI. 9.

[...]. —

And the multitudes that went before, and that followed, cryed, saying, Hosannah, to the Son of David:—

THe meaning of these words is more intricate than perhaps the Text promiseth at the first view, and therefore beside the known Argument, matter of the greatest consequence in the world, our own Salvation, and the Author of it; the dif­ficulty of the sence also will require our best attention.

The Pole-star which must give Light, and guide our Medi­tations herein, is the Original seat of these words, Psal. 118. which by consent of Jews and Gentiles, Ancient and Mo­dern, is for to be understood of the Messiah, or Christ the Saviour of the world, whereof vers. 22. is alledged by St. Pe­ter, Act. 4.11. 1 Pet. 2.4. touching our Saviour, and by our Saviour concerning himself, Mat. 21.42. and in the 25. vers. is contained expresly the principal part of the Text, [...], Save now I beseech thee O Lord, &c. Blessed is he that cometh in the Name of the Lord. Which words, 'tis plain, are a Prayer into God for the Sa­viour of the world, and that God would prosper the work of Salvation in his hand.

This was so well known unto the Ancient Jews long before our Saviours Coming in the flesh, that whereas God had commanded them to keep the Feast of Taber­nacles the fifteenth day of the seventh moneth, and to continue it seven dayes, and to take unto themselves boughs of goodly trees, branches of Palm-trees, boughs of thick trees and Willows of the brook, and so rejoyce before the Lord their God, Levit. 23.39, 40. They observed the same Ceremonies, and used this part of the Psalm, which I now read as a Collect, Prayer, Anthem and Thanksgiving proper for that Feast.

So that this Feast of Tabernacles resembles our Feast of Christmas, wherein the people are commanded to dwell in Booths in remembrance of their dwelling in Booths when they came out of Aegypt.

And we keep our Christmas Ceremonies in commemoration of Christs taking our flesh for his Tabernacle, and dwelling with us, Joh. 1.14. The word was made flesh, [...], and dwelt, or took his Tabernacle amonst us, or in us.

This Feast they kept with the greatest Joy and expressions of it as could be ima­gined, as our Feast of Christmas is wont to be, Luk. 2.11. They had their Hosannahs, Songs proper for that Feast: As anciently, and yet in some places we have our Carols at our Feast of Christmas; only I do not read that ever they were wont to sit up all night at play, or like debaucht Unthrifts, prodigally and foolishly lost that [Page 336] at Gaming, which they, or their Friends for them had hardly gotten the year be­fore. No, nor that they were wont to be drunk then, nor that they revelled or rambled all night: No, no, the Lords Feasts were Holy Congregations, Levit. 23. They sung, they did not roar; they sung Hosannahs, not drunken Catches; they had decent expressions of joy and gladness, and harmless recreations of their bodies and minds▪ such as befitted the God whom they served, and the Feast which they kept unto him; because our Feasts have not been so kept they are turned into mourning. Now, because amidst all their joy and jollity at this Feast, they ordi­narily used this word Hosanna, it became vulgar and familiar, insomuch that the boughs and branches of trees, which they then bare in their hands were called Ho­sannahs, ab adjuncta ipsis acclamatione, saith Elias Thisbites; whence facere Hosanna, and nectere Hosanna was to make such a bundle of boughs as they bare at that Feast; nay they scarce prayed or praised but Hosanna was at an end of it.

So that Hosanna generally is either

  • a Prayer for Christ, or
  • a joyful Song for the Coming of Christ.

According to this double use of it, I may divide the Text into an earnest Prayer for our Saviour; into an honorifical and joyful doxologie, congratulation or accla­mation for the coming and welcoming of our Saviour.

1. The People

  • pray unto
  • praise

God for their deliverance and salvation.

2. The Prayer is Hosannah.

3. They that go before, and they that follow after, say Hosannah; The joyful accla­mation, and [...], for his welcome, with the [...], the parties honouring, congratulating, and making acclamation; They which went before, and they which fol­lowed after, cryed, Hosannah unto the Son of David.

Hosannah then, according to the first and fundamental use of it, is a Prayer for our Saviour: The Text in the Hebrew, Matthew, set out by Munster, hath [...]. The Greek being not able to express it in the Text, make Hosannah: We turn it, Save now, I beseech thee, O Lord.

And why might it not be so turned in the New Testament, save now, or save we pray thee: but the Hebrew word must still remain Hosannah?

Those Hebrew, Syriac and Chaldee words, which are named in the New Testa­ment, whether with a Translation annexed, as Abba, Acheldama, Abaddon, Ephphata, &c. or without a Translation, as Allelujah, Mammon, Belial, and here Hosannah, are left in the New Testament; not only because, 1. The Jews, whence all Christian Gentiles took their Religion, used them most frequently; but also 2. God would so honour his Word, that prophane men should not altogether contemn it for per­spicuity and plainness; and 3. That the obedient Seeker might still have somewhat to seek for; 4. And that the Priest might have some honour, at whose mouth, the people, till they grew too wise, should seek the meaning of Gods word, and seek the Law at the Priests mouth, till they were corrupted and became vile, Mal. 2.8, 9. These are reasons very probable, but others there are which we may ground upon; namely,

1. Because these, or most of these words, by reason of their manifold significati­ons in the Original, cannot so fully be expressed in other Languages, but they must needs lose much of their force; as ye know water, or wine, or any other liquor lo­seth the native taste and relish when tis emptied from one vessel to another: As also,

2. Because many mysteries there are contained in these words, which therefore are left intire in all Translations, as Latin, Greek, and other Languages; among these is Hosannah, which I told you is a prayer for Salvation, and the Author of it; and both these we pray for in admirable brevity in this one word Hosannah, and withal desire the Lord to hear our prayer, for this one word comprehends in it thus much, without straining or forcing, GIVE JESƲS, or SALVATION, NOW, or IBESEECH THEE: Saviour and Salvation are both relative terms, and there­fore cannot well be sundred, nor otherwise considered, than with reference unto both extreams. The Saviour saves us from Spiritual evils, as Sin, Wrath, the power [Page 337] of Satan, Condemnation, Death, Hell, temporal Calamities, as Pestilence, Famine, Sword, Ezech. 14.

That's the term à quo. The same Saviour saves and preserves us unto the Divine Nature, Eternal Life, and the Kingdom of Heaven; gives Peace, Health, Wealth, Prosperity, Victory over Enemies: So victory and deliverance the same, 2 King. 5.1. Marg. That's the term ad quem. In this respect he is called [...], quae vox Latine reddi non potest (saith Tully, Action. 4. in Verrem.) Therefore the Ancient Fathers called him Salvator, comprehending both extreams according to that of St. Paul, 2 Tim. 4.18. The Lord (the same Saviour) shall deliver me from every evil work, (there's Salvation from the term à quo) and shall preserve me to his Heavenly King­dom (there's Salvation or Preservation unto life, the term ad quem.)

This prayer is for Salvation in the latitude of it, for deliverance from evils

  • Spiritual,
  • Temporal,

for good

  • Spiritual and
  • Temporal.

The Angel for this reason gives him the name of Jesus, and adds the notation or reason of the name, for he shall save his people from their sins, Mat. 1. which nota­tion is not evident in our English, no nor Latin, nor the Greek; but 'tis plain in the Hebrew, Matthew, Thou shalt call his Name [...]. As we may say in our Language altogether as properly, Saviour, because he shall save; which name signi­fieth in the abstract, Salvation (Munster in Mat. 1.) and so 'tis ordinarily used in the Old Testament: So [...], Salutare, Salvation, are all one with that which we call Jesus: I will rejoyce in Salutari tuo, in thy Salvation, Psal. 9. i. e. saith Hugo, in Domino Jesu Christo.

For howsoever, Christ as he was man, so he was Male, yet as God, neither Male nor Female; and therefore Salvation is used in the New Testament for the Saviour: Mine eyes, saith old Simeon, have seen thy Salvation, i. e. Jesus the Saviour, Luk. 2.30. And all flesh shall see the Salvation of God, Luk. 3.5. i. e. the Saviour. Nor ought it to seem strange, since he is called in the abstract by other names, as Strength, Goodness, Wisdom, Righteousness, and the like. This is the Saviour, this is the Salvation, for whose Coming the Patriarchs, the Prophets, and Holy Men of old prayed, for the Coming of this Saviour, of this Salvation, we also pray; but with a difference, for there are four Comings of Christ observed by holy Gerson, and others:

  • 1. In the Flesh, Joh. 1.
  • 2. In the Spirit, Joh. 14.
  • 3. In the Death of every one, Mat. 23.
  • 4. To Judgment, Luk. 21.

In regard of which four Comings, the Church hath appointed four Advent Sun­dayes, whereof this is the first. The Holy Men of old prayed for, and expected them all: All the Faithful since our Saviours coming in the flesh, expect and pray for the three latter; and we especially the second, which is Descensus quotidianus in cordae fidelium per Spiritum Sanctum; We will come unto him, and make our abode with him, saith our Saviour, Joh. 14. And thus, and in this sence the Ancients prayed, and we pray with them; I have waited for thy Salvation O Lord, saith Jacob, Gen. 49.18. And O that [...], the Saviour, the Salvation were given out of Sion, Psal. 14.7. And shew us thy Mercy O Lord, and grant us thy Salvation. And I have hoped for thy Sal­vation, Psal. 119. Drop down ye Heavens from above, and let the skies pour down Righteousness, and let the Earth open, and let them bring forth SALVATION, Esay 45. And O that thou wouldest rend the Heavens, that thou wouldest come down, Esay 64.1. I will look unto the Lord, I will wait for the God of my Salvation, my God will hear me, Mich. 7.7. And many such Prayers, and other Divine Testimonies there are scattered throughout the Old Testament concerning Jesus by Name; by which we may understand, what our Saviour speaks of himself, Luk. 24.44. All things must be fulfilled, which were written in the Law of Moses, and in the Prophets, and in the Psalms concerning me. Thus the Ancients prayed, and so do we; and good reason there is we should so pray: Whether we consider,

  • 1. Our own need of Salvation; or,
  • [Page 338]2. Salvation it self, and the Author of it; or,
  • 3. God who giveth the Saviour, the God of our Salvation.

1. The whole have no need of the Physician, but the sick; the whole head is sick, and the whole heart is faint, from the sole of the foot, even unto the head, there is no sound­ness in it, but wounds, and bruises, and putrifying sores; they have not been closed, nor bound up, nor mollified with oyntment, Esay 1.5, 6. So that he now who would know a reason why sinful men should desire Salvation, let him ask the sick, and wound­ed why he would be cured, why he would be made whole? Such is Salvation unto Soul and Body.

2. For in hoc verbo salutis cuncta conclusit, & corporis valetudinem, & animae so­spitatem; Both health of body, and safety of the soul are contained in salvation, saith Cas­siodore, on Psal. 27. And this word is [...], the Jesus, or the Saviour; therefore when he had healed all that were sick, that was fulfilled which was spoken by Isaiah the Prophet, saith St. Matthew 8. He himself took away our infirmities, and bare away our sicknesses; 'tis beside in the place quoted, Esay 53. He bare away the sins of many.

And great reason there is, that this Hosannah should be directed unto God the Fa­ther, because he gives Salvation, and the Saviour, and therefore is called Saviour, Titus 3.4. Whence observe the very best, the greatest, and the most principal, nay the only object of all our Prayers, Our Saviour, our Salvation.

This is our Hosannah throughout our Liturgy, and thus the Church our Mother hath taught us all to pray, as in our short interchangeable prayers between Priest and People; O God make speed to save us; O Lord make haste to help us; O Lord shew thy mercy; (that's Christ) and grant us thy salvation; O Lord save thy people; that's Hosannah.

So in our Collect for Peace, we pray, that we may be defended from all the assaults of our enemies, (Spiritual and Corporal) there's Salvation and the Saviour, through the might of Jesus Christ our Lord.

And in our Collect for Grace, we pray every day, That this day we may fall into no sin, nor run into any kind of danger, but that all our doings may be ordered by his governance, to do alwayes that which is righteous in his sight through Jesus Christ our Lord: There's Salvation complete, and the Saviour, and our Hosannah. We hear our Hosannahs also in the Letany; as first, when we pray for Mercy, what pray we else for, but the Mercy of God, which is the Saviour? Luk. 2. When we pray for deliverance from all evil and mischief, from the crafts and assaults of the Devil, from Gods wrath, and from everlasting damnation? So when we further pray for delive­rance from Spiritual and Carnal Lusts, &c. what's this but Salvation from sin? that's the Etymon of the Name Jesus. So when afterward in that prayer we pray for po­sitive blessings upon the Church Universal, the Governours, and all the members of it, what pray we else for, but for Salvation, and preservation unto Gods Heavenly Kingdom? and what's that but Hosannah? and what's the peoples answer to all this but Hosannah? Good Lord deliver us and save us: and we beseech thee to hear us, and so hear us, that thou save us; and that's Hosannah again.

But lest some, who complain of reading too many prayers, think that I mean to weary them again with a new repetition of the Letany: Thus much we may say in general, that neither it, nor any other prayer which we put up unto God, as we ought, but it's either for our Salvation or our Saviour, or somewhat in order, and subordinate thereunto. For example, to summ up this point with the Lords Prayer, which it self is the summ and abridgement of all we pray for; 'tis either for Salva­tion, or that which conduceth thereunto, or the Saviour himself, who is Amen, Apoc. 3. and what is all this but Hosannah? Beloved, I have insisted the longer in our Li­turgy, partly 1. to inform those that are so devout, that they have all our prayers by heart, yet so ignorant that they know not what they pray for. 2. Partly to in­form the irreligious, perverse and ignorant (if there be any such amongst us, as else­where I am sure there are) who undervalue and sleight our Church Prayers: And 3. Partly to exhort us all to use and frequent them oftner than we do; they are all Hosannah, prayers unto God the Father for Jesus our Saviour, and for our Salvation, and whatsoever conduceth thereunto.

Let us be exhorted to unite our Hosannahs unto the Lord who giveth Salva­tion.

Motives. There is no other name whereby we can be saved, but only the Name of Jesus. He is Mighty to save, Esay 63.1.

How shall we escape if we neglect so great Salvation? Heb. 2.1. Remember what our Saviour threatens the Jews who neglected it, Mat. 23. ult. We shall cry many an Hosannah before he come again unto us.

But what needs this pressing of Hosannahs upon us? we are sure of our Salvation.

Beloved, if one should question your Free-hold or Copy-hold, or tell ye that the Lease of your House or Land hath a flaw in it, that your Title is not good, or the like, 'twould make you look about you, how busie you would be presently; O what searching for Evidences, what examining of witnesses! what consulting with Law­yers! and you would hear the judgment of all, for your whole Estate is called in­to question.

I now question thy Title to thy Salvation, what canst thou shew for it? They that believe shall be saved: but thou believest! thou doest! a fair plea! but what kind of faith is it? an idle, liveless, dead faith, which St. James calls the faith of Devils; or a lively, operative and working faith.

Fides though granted, that sola justificat, yet, Fides quae justificat, non est sola; Sa­ving Faith hath other Graces necessarily annexed and knit unto it: As a Queen hath her train of Maids of Honour attending on her person; or as the Bridegroom saith, That his Spouse is one, Cant. 6.8, 9. yet there are, saith he, Sixty Queens, and Eighty Concubines, and Virgins without number. Saving Faith hath her retinue of o­ther Graces attending on her, as hope, and love, patience, meekness, and the like.

Whence it is, that the Scripture useth Faith and Obedience, the one for the other: Neither Circumcision availeth any thing, nor uncircumcision, but Faith that worketh by love, Gal. 5.6. ye have the same sentence, only obedience put for Faith, 1 Cor. 7.19. Circumcision is nothing, and uncircumcision is nothing, but keeping the Command­ments of God, Joh. 3.36. He that believeth on the Son hath everlasting life: Mark the opposite; but he that obeys not the Son (the word is [...]) shall not see life: beside an harmony of like places.

By reason of this near union of other Graces unto Faith, the Scripture gives Sal­vation unto them, for we are saved by hope, Rom. 8. Hast thou hope? thou would'st be sorry else: Tush! every vain man hath hope; and therefore ye shall hear this, or the like strange asseveration out of the mouth of every desperate wretch, As he hopes to be saved; 'tis so, or so, much like their protestation, who say tis so or so; as they are honest men, when they are not.

Is thy hope such? no thou hast better hope towards God that thou shalt be saved.

Give me leave to try this Title too; He that hath this hope he purifieth himself even as God is pure, 1 Joh. 3.3. Hast thou such a purifying hope? such is the hope of all the Saints of God. (Such was his faith and hope whom this day we commemorate, Mr. Chevin, his very name sounds Hope in the Hebrew [...], as appeared by his works, who preferred the poor members of Christ, his Spiritual Brethren and Sisters, before his Brethren and Sisters according to the flesh) who as Daniel counsels, brake off his sins by righteousness, and his iniquities by shewing mercy to the poor, Dan. 4.27.

Hast thou such a cleansing hope? such a lively, liberal and bountiful hope? if thou hast, it's exerted and enlivened by Charity; and therefore we may be said also to be saved by Charity; so 'tis the love of the Truth whereby men are saved, 2 Thess. 2.10. And without this men believe a lye and are damned, vers. 11. And to shew that this love of the Truth is included in the belief of the Truth, that which he call­ed love of the Truth, vers. 10. That they all might be damned who believe not the Truth, but have pleasure in unrighteousness.

Is thy love such unto the Truth, that thou mayest be saved? (such was his whom we now commemorate, who was at a yearly charge for the propagation of it, in more than one place.)

This lively Faith, Hope and Charity cannot but produce a Godly life, and such [Page 340] works as accompany Salvation, Heb. 6.9. as the contrary follows from the want of these: And therefore St. Paul exhorting the Thessalonians to pray for him, 2 Thess. 3.1, 2. that he might be delivered from unreasonable men; as if he should say, if they had Faith they would not be, they could not be unreasonable and wicked. Eternal Life also is ascribed to patience and well doing, Rom. 2. to faith and patience, Hebr. 6.12, 13, 14.

Then we may go on to the second part of the Text; the Doxologie, Gratulati­on, and joyful Acclamation, which they who went before, and they which followed af­ter, cryed, saying, Hosannah to the Son of David: Which is not here so to be under­stood, as if they prayed unto the Son of David: Some have been in that errour, but the words cannot admit of that construction, nor bear that sence; but whereas that Psalm 118. and especially vers. 25. and so on, was made unto God the Father for his Son our Saviour, God now giving them the Saviour, they acknowledge him, that this is he for whom that Psalm, that Prayer, that Song was made.

As the blessed Virgins Magnificat, Zachary his Benedictus, and Simeon's Nunc dimit­tis; so their Hosannah; they are all sacred hymns sung unto God the Father, as grateful and honorifical acknowledgements of his Son our Saviour, exhibited and given unto the world.

This they cryed that went before, and that came after; Praecessit Judaicus populus, secutus est Gentilis, & omnes Electi, sive in Judaea esse poterant, sive qui nunc in Ec­clesia existunt, in Mediatore Dei & Hominis crediderunt & credunt; qui praeeunt, & qui sequuntur Osanna clamabant: And a little after, Quem priores nostri ex Judaico populo crediderunt, atque amaverunt venturum; hunc nos & venisse credimus & ama­mus, ejúsque desiderio accendimur; ut eum facie ad faciem contemplamur: Rhabanus in locum, ubi plura.

Their difference: those that went before, are like those who go before a light, who have their shadows cast before them, and see not the light it self.

Those that walk after the Light, see it and walk in it; such was the condition of those who lived before the coming of Christ, they had shadows cast before them, the shadows of the Law (confer Epist. ad Hebr.) Those that follow Christ the Light, see the Light, and walk in the Light: Or, such they are, as they who fetcht the Fruit out of the Land of Canaan between them.

The former, who went before, neither saw, nor fed of it; the latter, that follow­ed did both. The Types of Salvation belongs to them that went before, the Essen­tials to us.

But notwithstanding all that can be said upon this Argument, some think an Ho­sannah or Prayer for their Salvation to be so needless, that they are confident that they are saved already, because God added to the Church [...], Act. 2. ult.

My Answer unto these shall be out of the same place, which may serve for a di­rection of more moderate Spirits unto some means and helps for the obtaining of Salvation by our Hosannahs: Know therefore, and observe it well I beseech you, That as we have our Hosannahs, our Prayers for Salvation unto the Lord, so the Lord also hath his Hosannahs, his Commandments of Salvation unto us; (the word will bear both:) for as we pray unto the Lord Hosannah, Lord save us, so the Lord commands us, Hosannah, save thy self; that this is Gods method of saving men, ap­pears by that, Act. 2.40.

Where St. Peter testified and exhorted, saying, Save your selves from this unto­ward Generation; compare this vers. with vers. 47. where ye shall find that God ad­ded unto the Church daily, [...], such as were thus saved from the untoward Generation; compare with this, for more confirmation, Gen. 12.1. The Lord said unto Abraham, Get thee out of thy Countrey, &c. Exod. 33.16. Psal. 45.10. beside other places.

This Saving is wrought by our Hosannah, if used in due place, if by it we seek first the Kingdom of God and his Righteousness; of the Kingdom which is the power of God, not deny the power of it; the power of God unto Salvation, and not deny the power; if we keep Judgement and Righteousness then his Salvation is near, and [Page 341] his Righteousness to be reveiled, Esay 56.1. Then if we keep Righteousness, we are kept by the power of God through faith unto Salvation.

To them who are thus prepared; God who giveth the Saviour and Salvation, he hath undertaken to satisfie and grant our Petitions, our Hosannahs; for to him who orders his conversation aright, I will shew (saith he) [...], the Salvation, the Jesus of God, Psal. 50. ult. and 91. ult.

O Beloved, take heed of being presumptuous, and over-hasty to believe that which out of self-love we are most subject to believe, where there is the greatest danger of being deceived, and if deceived, 'tis like a stratagem in war, we can err but once, and erring the loss is irrecoverable.

Exhort. That we would sing this joyful Song, and bear a part in this Hosannah. That we would believe with the heart and confess with the mouth, Rom. 10. That believing in the same Chapter, is interpreted obeying.

O what a deal of Prayers and Praisings did the Ancients bestow upon Christ be­fore he came in the flesh; shall we welcome him as the Jews did after all their ex­pectation and prayer for him?

The Son of Nun is called Hoshe all the time he is the Minister of Moses, till he goes into the Holy Land, and then he is called Joshuah, Numb. 13.17. Our Lord and Saviour, to those whom as yet he is not actually such, to those whom yet he saves not from their sins; to those he is Hoshe, they pray for him, Lord save us.

But to those whom he actually guides into the Holy Land, he is Joshuah, he is [...], as it is in the Greek.

NOTES AND OBSERVATIONS UPON MATTHEW XXII. 4.

— [...].

—All things are ready: come unto the marriage.

THis is an happy coincidence, the Gospel for the Day meets with the business of the Day: The Gospel concerns a Mar­riage-feast, and the business of the day is a feast of Graces; Confer. Gregor. 2 Tom. fol. 140. God for his infinite Mercy sake grant unto us, that we may be as fit hearers of his Holy Word, and as worthy receivers of his Holy Sacrament, as both are here through his goodness fitted unto us, which ye shall perceive, if ye consider, that from vers. 2. to vers. 14. is,

  • 1. A parabolical Narration of the King of Kings his provi­sion of an Heavenly Marriage-feast.
  • 2. His invitation of Guests, Jews and Gentiles: and
  • 3. His dealing with them.

The invitation is double.

The words I have read are a part of the latter invitation, wherein we have these two parts.

1. The vocation or invitation it self, Come to the Marriage-feast.

2. The inducement or motive to come unto this Marriage-feast, All things are ready.

As the words are in themselves an Exhortation, enforced by a reason, so I intend to handle them. If I shall first have explained the meaning of the words, for both [...] and [...] are Synechdochical, such is the fulness of the Word of God; they signifie more than they seem at the first view: [...], here signifying not only the Marriage it self, but the Feast of Heavenly Virtues and Graces; and therefore the Syriac word is [...], a Feast or Banquet, properly of Wine: So also that which is in the Greek [...], Joh. 2.1. is in the Syriac [...], Symposium, a banquet of Wine: So likewise this hortatory word [...], imports not only a bare coming un­to this feast of Graces, but a yielding, a willingness, a desire to partake of it; as also in our English to be willing or yielding, is to be coming.

The Analogie, between the Spiritual and Heavenly Graces and a Feast, are in the Substance, and in the Circumstances.

And in the Substance, the notion of a Feast imports variety and abundance of the best and choicest meats and drinks fit for sustenance and delight, which the Scripture is copious in reciting, and that with accommodation to the kinds of food used in the Eastern parts of the world at their Feasts, they being otherwise wont most what to feed on the fruits of the earth, as appears, 2 Sam. 16.1. Bread and raisons, and sum­mer fruits; and 17.28. wheat, and barly, and flowre, and parched corn: Except in times of feasting, as appears besides, by Esay 22.13. God called to weeping and mourn­ing, [Page 343] and they feasted, slaying of Oxen, and killing of Sheep, Jam. 5.5. Ye have lived in pleasure on the earth, and been wanton, ye have nourished your hearts as in a day of slaughter; for then, as in the Text, there was slaying of Oxen, and killing of Sheep; and such provision mystically the Lord makes for his Guests, Oxen and fatlings, beasts, fat things full of marrow, bread and wine, wine on the lees well refined, &c. Esay 25. And all these, and more then all these represent Christ with all his Graces and Vir­tues: Abundance of Righteousness, it runs down like a mighty stream, Amos 5.24. And abundance of peace, running down like a river, Esay 66.12. and joy unspeakable, and full of Glory, 1 Pet. 1. For he is that Spiritual meat, 1 Cor. 10.3, 4. that Flesh, Joh. 6.55. that wine, that bread, that came down from Heaven, Joh. 6. v. 51. He is the Lamb, the Sheep, the fatted Calf, the Heifer; yea all those Sacrifices which Solo­mon, Hezechias and Josias offered, all figured out Christ, and Christ alone unto us, and all too little: In whom are all the treasures of the wisdom, and knowledge of God, in whom all the fulness of the Godhead dwells bodily, Col. 2.9. Who himself is all things, Col. 3.11. So that as the bread which God gave his people in the Wilderness had in it the delight of every taste, even so Christ the Heavenly Manna hath in him the virtue, relish and efficacy of all Spiritual food, meats and drinks, and is able to con­tent every delight, and is agreeable unto every taste, Wisd. 16.20, 21.

And very fitly is Christ compared to the food of this heavenly Feast: for, 1. As food is the support of Natural Life, bread strengthens mans heart, and wine makes it glad, Psal. 104.15. So Christ is the nourishment and sustenance of the Spiritual life, which gives life unto the world, Joh. 6.33. And is the gift of God for that end? Psal 104.27, 28. These all wait upon thee, that thou mayest give them meat in due sea­son; when thou givest it to them they gather it; when thou openest thy hand they are filled with good; and so is Christ also, for the same end the gift of God, Joh. 4. yea, he gives himself for the life of the world, Joh. 6.51. There must be a mutual appli­cation and union between the nourishment and the body nourished, so between the Soul and Christ; and therefore the Lords Supper is called Sacramentum unionis, and in our ordinary speech the Communion. Without food the body perisheth, and without Christ the Soul; Ʋnless ye eat the flesh of the Son of Man, and drink his blood, ye have no life in you.

These, beside many more are the resemblances of Christ unto food at this heaven­ly feast, if we respect the nature of this feast, and the substance of it.

2. In regard of the circumstances, the analogies and resemblances may be many, in regard of the Feast-maker, the musick, the mirth, the dancing, the attendance; it is a marriage feast.

1. The Maker and Master is the great King of Kings: God the Father he gives his Son, the Bridegroom, to the Church his Spouse, Joh. 3.16. and he the very same gives the Bride, the Church, unto his Son, Joh. 6.44. No man can come to me, except the Father, which hath sent me, draw him; which becometh flesh of flesh, and bone of his bone, yea, of one spirit with him, 1 Cor. 6. being thus joyned in this Heavenly and Spiritual Matrimony.

2. The Musick at this Feast is the harmony of all the Graces and Virtues knit to­gether (Virtutes sunt connexae) in the good Conscience, which it self is the continual feast, Prov. 15.15. This is the musick at the banquet of wine, Ecclus. 49.1. Hence

3. Ariseth the Mirth which God commands should be at his Feasts, Deut. 16.15.14. Thou shalt rejoyce at thy Feasts—surely rejoyce. But is there any need that the Lord should command joy at feasts? He speaks not there of the joy of wild Asses, nor of the joy that runs over at the mouth, but of that which the stranger inter­meddles not withal, that joy unspeakable, 1 Pet. 1. The joy which proceeds from Righteousness, Rom. 14.

4. At the Lords Feasts, eating and drinking, and dancing, and making mirth. Judg. 21.19, 20, 21. The word which signifieth to keep a Feast, signifieth also to dance, [...], my heart danceth for joy, Psal. 28.8.

5. The Attendants at this Feast are the Holy Angels, whom God hath made for this purpose, Ministring Spirits, Hebr. 1. yea, Christ himself he takes upon him [Page 344] [...], the garment of a servant, Phil. 2. and is among us, or in us, as he that serv­eth, Luk. 22.27. He, according to our decorum and fashion at a Marriage-feast, he himself gives himself, and makes his Servants to sit down to meat, and comes forth and serves them at this spiritual wedding, Luk. 12.36, 37. yea, in this sence especially, Christ is [...] the Sun of Righteousness, or Righteousness, or Servant unto us, as the word signifieth, as he was the Rock that waited on the Israelites, 1 Cor. 10.

But for whom is all this sumptuous provision, for whom is all this great prepara­tion made? For all Nations, Esay 25.6. for every Creature, Mar. 16. for thee, for him, for me, for every one of us; we are all friendlily called, we are all kindly and lov­ingly invited, and bidden to come unto this Heavenly Feast: And surely if there be any motives sufficient to perswade a reasonable man to come to any Feast, these, or the most of them the Scripture useth, as the most powerful and most effectual, to invite us all to come unto this Marriage-feast.

Whether we respect the cheer, variety, and readiness of it; or the Master of the Feast, his free disposition, his kind invitation; the guests, and his hearty welcome of them; or the time, too much spent at other Feasts, and spent in the preparation and invitation to this Feast. How seasonable it is to come to this Feast, how unseason­able to riot at other Feasts! These and the like motives the Scripture useth to invite us unto this Feast.

1. Do we respect the cheer? what is it, but all the Spiritual Graces, all the hea­venly virtues of God? what is it but the Kingdom of Heaven it self? Righteousness, Peace and Joy? What is it, but the King of that Kingdom, God himself? What is it but the enjoying of the greatest and most precious, or honourable promises of God? What is it, but union and communion, fruition and participation of the Divine Na­ture, 2 Pet. 1. All this is but a confuse and general description: The Prophet breaks out into an admiration, How great is thy goodness! &c. Psal. 31.19. Eye hath not seen, &c. viz. of those without, but those within, see, hear and admire, 1 Cor. 2. confer Psal. 16.11. and 36.8. and 65.5.

This, all this heavenly food is ready and prepared for us; and because all stomachs are not alike, here's food of all sorts, milk for the babes, such as are unskilful in the word of Righteousness; butter and honey for those that grow up in the fear of the Lord, that they may know to refuse the evil and choose the good, Esay 7.15. Strong meat for men of perfect age; who by reason of use, habit or perfection have their senses exercised, to discern between good and evil, Heb. 13.4.

O the plenty and variety of provision in God's house! In my Fathers house, saith the Prodigal, is bread enough, i. e. all manner of sustenance, as when we pray for our daily bread.

2. All these are now ready for us, for Wisdom hath killed her beasts, she hath min­gled or strained, and purified her wines; she hath also furnished her table, Prov. 9. I have prepared my dinner, mine Oxen, and my fatlings are killed; the meat's on the Table, the wines are mingled and poured out; All things are ready; Come to the Marriage feast.

Our God prevents us with his Graces, he is before hand with us; all things are provided for us, without our care or providence.

3. But ingenuous guests are not so much taken with the cheer that's prepared for them, as the worth, and free disposition of the Feast-maker, his kind invitation of his Guests, and his hearty welcome of them, the Lamb and his Wife, Rev. 21.9, 10. Thou sittest with a Ruler, therefore consider what's set before thee: 'Tis the wise mans counsel [...]n another case, Prov. 23.1.

All these are eminent in this Feast-maker and Master; the King it is that makes this Feast, vers. 2. yea, the King of Kings. Haman, one of the proudest of men, had nothing greater wherein to pride himself than this, That he was to banquet with the King and Queen. And a greater King and Queen art thou to feast withal, even the King and Queen typically meant by those, Christ and his Church.

2. 'Tis that King that riseth early that invites thee, 'tis he, that he may give thee timely notice, and he that sends his messengers to call thee, for 'tis the Lord our [Page 345] God that calls us, Act. 2.39. 'tis Jesus Christ that calls us, Joh. 7.37. 'tis God in Christ that calls us, 2 Cor. 5.19. 'tis God, who as a King, deals even with us as Kings, he sends forth his Ambassadours to call us, 2 Cor. 5.20. his Prophets: Ho! every one that thirsteth come to the waters, Esay 55.1. his Apostles, and Ministers, 2 Thess. 2.14. God hath called you by our Gospel, to the obtaining of the Glory of our Lord Jesus Christ.

The Spirit of God in every one saith, Come; yea, many Nations and People say, come, and let us go up unto the Mountain of the Lord, to the house of the God of Jacob, Esay 2.3. The Bride of Christ, at this Marriage-feast, the whole Church, every one to every one, saith Come, Apoc. 22.17. Wisdom hath sent forth her Maidens; the King hath sent forth his Servants, they tell thee all things are ready, many guests are assembled: 1. the Bridegroom stayes on thee, the master of the Feast ex­pects thee; what a glorious company of guests doth the Apostle reckon up? Hebr. 12, 22-24?

And wilt thou be such an unmannerly fellow, such a [...], as to make the Master of the Feast, with so great a company tarry on thee? They say, Tiberius the Emperour being invited to Supper by a Roman Noble Man, stayed till midnight e're he came, ut expectatior veniret: Historians report it of him, and brand him with it, as a very unmannerly part, yet was he his Subject, whom he thus made to wait up­on him.

The King of Kings, the Prince of the Kings of the Earth, Apoc. 1.5. invites thee to a Feast, to banquet with himself, what pretence hast thou, what excuse is it pos­sible to frame for thee, that thou be not branded with unparallel'd unmannerliness, if thou let him stay on thee?

Yea, with as much unthankfulness, if we consider 1. what we his Guests are? 2. what it is that detains us from coming to this Feast? 3. what motive he hath to invite us; 4. his liberal provision; 5. his free welcome of us: for 1. Strangers we are unto him, and alienated from the life of God, Eph. 4.18. yea enemies unto him, Col. 1.21. And 2. what could induce him to invite his enemies? nothing in us, no, no, 'tis his ni­mia charitas, the exceeding great mercy and love of God unto us, which moved him to give us his only begotten Son: He which gave us the Precept, to love our enemies, to do good to them that hate us; He gives us the example too, He loved us while we were enemies, Rom. 5.10. He who commands us, If our enemy hunger to feed him, if he thirst to give him drink: He also propounds himself an example of so doing, giv­ing us his Christ, his bread from heaven, and causing us to drink into one spirit, Joh. 6. 1 Cor. 10. 3. But if it be not the meat but the welcome that makes the feast, that's not wanting; Come (saith Wisdom) eat of my bread, and drink of my wine that I have mingled, and defecated or purged from the lees: the true spiritual joy sublima­ted and cleared from the lees of all carnal and sensual delights: And ye know how Christ the Bride-groom cheers up his friends at his Marriage-feast; Eat O my friends, i. e. ye who do his Commandments, Joh. 15.14. as Abraham, Joh. 2.23. drink, yea drink abundantly of Loves, or, O my well Beloved.

How gracious is our God in providing, inviting us to come, and welcoming us un­to his Feast! what can he do more? how ungracious, how unthankful shall we be if we come not! and can we do less? which will appear, if we consider what that is that detains; what else but the meat that perisheth? how unreasonable to prefer our husks before the store and plenty of our Fathers house! to prefer with Esau one mess of Pottage before our birthright; to prefer our Farm, or our Merchandize before the True Treasure: Add hereunto the consideration of the Time, both too much mis­spent in other Feasts, and spent in the preparation and invitation unto this feast. How seasonable it is to come to this feast! how unseasonable to riot at other feasts! For the time of our life past may suffice us, to have wrought the will of the Gentiles, when we walked in lasciviousness, lusts, excess of wine, revellings, banquettings, and [...]bominable idolatries, 1 Pet. 4.3. He saith not, that they had spent much time of their life, but how much or how little thou hast spent of thy life in revellings, thou knowest; per­haps many years, perhaps but a few dayes; little or much, there is [...], [Page 346] enough of sin, be it never so little; the least time past is too too much to have been spent in it, since there is none at all allowed, Eccles. 3.1.—8. No, no, not in surfet­ting and drunkenness, not in chambering and wantonness, not in strife and envying. None at all allowed to make preparation for such Feasts; Make no provision for the flesh to fulfill the lusts thereof, Rom. 13. ult. Is't fit that we should spend time upon our lusts, while the Great King, the Feast-maker is providing for us a feast of Graces? Long since he promised this Feast; The Lord of Hosts shall make unto all people a feast of fat things, &c. Esay 25.26. and a long time it was preparing under the Law, sha­dowed in types and figures, and as it were served up in covered dishes; and we mean time shut up under the Law, unto the Faith, which should afterward be reveiled, Gal. 3. So saith that Dispensator Gratiae, that great Steward of Gods Grace; that this Feast in other Ages was not made known unto the Sons of men, as it is now reveiled unto his Holy Apostles and Prophets by the Spirit: That the Gentiles, that we should be fellow-heirs, and of the same body, and partakers of his Promise, partakers of that Divine Nature in Christ by the Gospel, Eph. 5.6. Yea, many Prophets and Kings have de­sired to see the things which we see, and to hear the things which we hear, and to have a tast of the same feast which is set before us, but could not; for of this the Prophets in old time enquired and searched diligently, who prophesied of the Grace that should come unto us; unto whom it was reveiled, that not unto themselves, but unto us, they did minister the things which are now reported unto you by them that have preached the Gospel unto you, with the Holy Ghost sent down from heaven.

Nay, not only Men but Angels themselves desire to look into the things which now are set before us. Yet 'tis strange to consider how slow men are in the prosecution of their greatest good; how unwilling the Israelites were to go out of Aegypt, though to possess the Holy Land! Exod. 5.21. and being come out, and invited to the same Spiritual meat that we are, how they longed for the fish, and cucumbers, and melons, and leeks, and onions, and garlick! Numb. 11.5. and being come into the Holy Land, how slow were they to take possession of it! Josh. 18.3. How long are ye slack to go to possess the Land, which the Lord God of your Fathers hath given you! The Apostle applyeth all this to us, Heb. 4.1.

So seasonable is the time to come unto this Feast, for behold now is the accepted time; behold, now is the day of Salvation, 2 Cor. 6.2. And to day if ye will hear his voice, then harden not your hearts, Heb. 3. yea, 'tis high time we come, for this day of Salvation is far spent; St. John tells us, it is the last hour, 1 Joh.

So unseasonable therefore is the time for other Feasts, for this is the day which the Lord hath made, Psal. 118.24. wherefore we must walk honestly in it, as in the day time; not in surfetting and drunkenness, &c. Rom. 13.12, 13, 14. And that it may appear that it's a very unseasonable time for other Feasts, St. Peter proved, that his Convivae, his fellow guests had not been at any other Feasts, that they had not been at the Wine, because it was the third hour of the day, Act. 2.15. And the same Apostle reproves those who walk after the flesh in the lusts of uncleanness, and not in the day-time, 2 Pet. 2.10.—13. especially, since it is the last hour of the day.

Nor ought we to think that it's a matter Arbitrary, and left meerly to our dis­cretion: whether we will come or no; if we come, welcome, if otherwise, no harm will come of it: No, no, 'twill be very ill taken if thou come not, for the King who now vouchsafes to send forth his Servants to invite thee, and bid thee come, if thou refuse his profered Grace, if thou come not, he invites others; nor shalt thou taste of the Feast which was prepared for thee, Luk. 14. if it seem to thee a small loss, what thinkest thou of that poena sensus? vers. 7. The King being wroth sends forth his armies, and destroyes the unworthy guests: And how much better were it that the goodness of God should lead us to repentance, than his severity, Hos. 5.15.

Let us enquire whether we be guests at this Feast or no?

Surely if we come and communicate with God, and partake of his Spiritual Mar­riage-feast, we do not communicate with the Devil; Ye cannot partake of the Table of the Lord, and the Table of Devils; for what communion hath righteousness with unrighte­ousness, light with darkness? what concord hath Christ with Belial? what part hath he [Page 347] that believeth with an infidel? what agreement hath the Temple of God with Idols? wherefore come out from among them, and be ye separate, saith the Lord, 2 Cor. 6.

What then? you'l say, must we have no dealing, no communion at all, no agree­ment with ungodly men?

I answer, be ye separate from them, may receive a double interpretation, import­ing a separation, either from persons or things, and those of our selves, or others.

It's not alwayes needful, that we separate our selves from the persons of wicked men, for then we should go out of the world, saith the Apostle: But we must separate our selves from their sins; and therefore howsoever in the times of the Ceremonial Law, God would have no communion of his people with the Heathen, nor would have them eat of every beast or fowl, Levit. 11. yet under the Gospel, that Cere­monial wall of separation being now broken down, and the shadows abolished by the presence of Christ, their body. God being now sending St. Peter to an heathen man, shews him a Vision of four footed beasts, and creeping things, and bids him call no­thing common or unclean, Acts 10. only he commands him, first to kill, and then to eat; first to abolish the life unclean of the unclean beasts, or at lest as much as con­cerns us, not to communicate with them in their uncleanness, their wicked lives, their sins, and then Peter kill and eat: But first kill the Evil Life in them, and thy self, and then eat, then communicate; first shed the blood upon the ground, the blood thereof is the life thereof, let the earthly life go to the earth, then eat, then communicate.

Such a separation as this, is most necessary, before we can partake of this heavenly food; you know, before we can be nourished in our bodies, Nature makes a separa­tion between the profitable and unprofitable, or hurtful part, as the serous, or wa­tery part of the chyle from the rest, and after that the grosser part from the other, and then Nature makes union and assimilation. Beloved, it is no therwise here, have no communion with unfruitful works of darkness, saith the Apostle, and put away from you all [...], the superfluity of naughtiness, and cleanse your selves from all pollution of flesh and spirit; and be ye separate, saith the Lord, and touch no unclean thing, and I will receive you, that is, I will entertain you as my guests at my Heavenly Table.

Now then let us try our selves by this rule; have we any fellowship with the un­fruitful works of darkness? if so, how then with the light; if thou lean to thine own wisdom, which is carnal, sensual and devilish, how canst thou think to partake of the wisdom of God? If thou long after the Onions, the Garlick and the flesh-pots of Aegypt, how canst thou hope to eat of the food which comes from Heaven? if thou be filled with wine, wherein is excess, how canst thou hope to be filled with the spi­rit? intùs existens prohibet extraneum. Such full souls as these must needs loath the honey comb; let them draw as near to God as they will with their lips, let them pre­tend to taste of this spiritual food, their hearts are far from him: He that hath hope to be partaker of the Lords Table, he purifieth himself from these things, even as God is pure; ye cannot be partakers of the Lords Table, and the Table of Devils; this is the first sign, whereby we may discover our selves whose guests we are.

But some one may take himself to be wronged, that his name should be called in question, whether he be a guest at the Lords Table or no, since he hath been an hearer of the Word, and a receiver of the Sacraments any time these many years.

Wherefore he shall give me lieve to make a second enquiry; if thou be one of the Lords guests, doubtless thou art well fed; He keeps a bountiful Table, Non ho­mines alit, verùm educit recreatque; The Lord is my Shepherd I shall want nothing; He fills all things living with plenteousness. If therefore thou feedest at the Lords Table, how comes it to pass that thou art so lean, so meagre? hast thou fed so long at it, and art thou yet such a meagre, such a starveling wretch, like one of Pharaoh's lean kine, after seven years feeding? what a beast art thou, to say that thou feedest at his Table, thou disgracest thy Lord and Master in saying thou hast been so long one of his guests.

There is much boasting now a dayes of the Spirit, and that very pretense must bear down before it all Laws.

But Beloved, the Apostles advise is, Try the Spirits; and how shall they try them? By their fruits ye shall know them: now the fruits of the spirit are love, &c. Gal. 5. Without doubt either thou comest not there, or there's somewhat in it, that thou thrivest not by thy meat, and that thou art yet such a weakling, and art no stronger against sin. The young man who thrives by his meat is strong, and hath overcome the evil one, saith St. John, 1 Joh. 2. If thou thrivest by thy meat, how comes thine heart so weak, that thou committest so many abominations, saith the Lord? Ezech. 16. This is a feast of Graces, and how comest thou then so graceless? 'Tis much to be feared, thou art overcharged with the superfluity of ill humours, which take a-away thine appetite, and make this spiritual food not digest with thee: Dost thou not eat too much, moderate is nourishment, too much is a burden; wherefore I will propound some means how thou mayest come and be welcome to the Heavenly Ta­ble, and thrive by this spiritual food: though every word of this sign is so fortified with Gods word, that it's impossible to overthrow it; if they have the spirit, let them shew their spirit by their love to friends and enemies.

Means. 1. Some thing must be purged out of thee; what is that most abounds? is't not an airy conceit, a wind that fills thee? is't not some vain opinion thou hast of thine own knowledge that puffs thee up? 1 Cor. 8. 'tis much to be feared that's it, for this ventosity, this windiness, 'tis a kind of Antichrist in us (St. John tells us there are many) that exalts it self above all that is called God, 2 Thess. 2. As meat of ill digestion riseth in the stomach, above that is good, and troubles the concoction of it. That this tumour may fall, thou mayest prick this bladder with this considera­tion, that abundance of knowledge may be in an ungodly man, and yet he notwith­standing remain ungodly; Confer Obser. 1. in Notes in Mat. 22.37, 38, 39. Even the false Prophets themselves have known much of the spiritual food, and yet not tasted of it: As Balaam prophesied of the great happiness of Israel, but he himself had no share in it, Numb. 24. being branded for a wicked man: And St. Paul in­timates, That a man may preach to others, and as it were serve up the spiritual food, and yet he himself become a cast-away. Thus that Noble man, 2 King. 7.17. beheld the people partaking of great plenty, yet he himself eat not of it, but was trodden under foot: Or, 2. perhaps this obstruction proceeds from an high esteem of other meats and drinks; thus the Jews admired their figurative Manna, and so could not digest the true bread that came down from heaven, Joh. 6.

And the high estimation the woman had of Jacob's Well, endangered her the loss of the Water of Life, Joh. 4. Thus many entertain high thoughts of outward forma­lities in Religion, and yet remain themselves without the power of it; as our Lord told the Jews, That their Fathers ate Manna, and yet were dead; and the Samaritan woman, That he that drank of that water should thirst again, Joh. 4.13. And St. Paul told the Galatians, That their Ceremonial Observations were weak and beggarly Elements, Gal. 4.9. such as could not nourish nor strengthen the Soul with Grace; and the same we may say of all Ceremonies in themselves considered; whether they be 1. such as the Church injoyns; or 2. such as they observe who oppose them, and oppose the Church in opposing them. In themselves they are no other, whose only worth is in their serviceableness and signification of better things; and therefore he that is taken with these in themselves considered, feeds as it were upon the husks and chaff, and neglects the corn, the eares, the paring of the fruit, and neglects the pulp; he admires as it were the dish, and tastes not of the meat: These in them­selves are the meat that perish, vain and empty things, which will not profit us in the latter end: The heart must be established with Grace, and not with such meat.

Other humours there are, which trouble our concoction, in the Will and Affections, such is nicety and curiosity, O purge out that, and that with this recipe, dainty palates are not long lived; wherefore hear the counsel of the Spiritual, Prov. 23.1, 2, 3. When thou sittest to eat with a Ruler, as now thou dost, consider what is set before thee, &c. be not desirous of his dainties, for they are deceitful meat. He that would eat to live, and not to surfet, will be content with wholesome and nourishing food, and will eat his meat as savourly out of an earthen platter, as out of a silver dish.

Take heed of being over greedy; put thy knife to thy throat, if thou be a man given to thine appetite: There is a kind of [...], a dog-like appetite, which possesseth many men of knowing much and doing little: Such as is the longing of some women. Remember I pray you what befel the Israelites in this case; they desired meat for their lusts, and God gave them meat, as he doth many things in his anger; But while the meat was yet in their mouths, the heavy wrath of God fell upon them.

But perhaps choler or melancholy that takes away thy stomach, as Ahab, 1 King. 21.5, 6. Anima tua tristata est, & non comedis panem; perhaps thou hast taken a surfet of cares of this life. O take heed of that, it is our Saviours caution, Luk. 21.34.

The general privative way is humiliation, and emptying our selves of our own Righteousness, yet so, that we have not an idolatrical conceit of Christ's Righteous­ness, as if we should be idle: No, vide humilitatem meam, for I do not forget thy Law.

2. Positive helps are Faith, as the Scripture saith of Christ, and good will, like a good stomach to a feast, if ye be willing and obedient, ye shall eat the good things of the Land, Esay 1. both together, an evil Father will give his Son, if he ask him, bread, Mat. 7. Luk. 13. He gives his Spirit to them that obey him: Come as hungry as the Amalakite, whom David fed. Christus confertur hominibus bonae voluntatis, Luk. 2. Let him that is a thirst come; and let him that will, take of the water of life freely, Rev. 22.17. The oyl will run, if there be vessels to receive it, 2 King. 4. Mat. 7.11. Luk. 11.13. God and his Kingdom is compared to the Reaper; The harvest is plen­teous, but the labourers are few. 2. To the Fisherman, The Kingdom of Heaven is like unto a Net. 3. To the Merchant, The Kingdom of Heaven is like to a Merchant man seeking goodly pearls. 4. To the Baker, The Kingdom of Heaven is like to leaven. 5. To the Cook in the Text, I have prepared my dinner, mine Oxen and Fatlings are killed. And so to divers other callings and professions of life.

In the Holy Sacrament God condescends to accommodate himself unto all and every man, for what is more ordinary, what so ordinary as the natural actions of eating and drinking, dining, and supping, and feasting, God in Wisdom and Mercy so graciously disposing, That whether we eat or drink, or whatsoever we do, we may be reminded of God and his Christ, his Kingdom, his Righteousness: This is that he invites us unto under infinite names in Scripture, all being but one and the same meat di­versly dressed, or served up in divers dishes: So saith the Lord by his Prophet Ho­sea, chap. 12.10. Prov. 9.1-5. I have spoken by the Prophets, and I have multiplyed visions, & manibus Prophetarum assimilatus sum; I have been diversly represented by the Prophets, or as we turn it, I have used similitudes by the Ministry of the Prophets, who indeed have ministred the same things of old which are reported unto us, 1 Pet. 1.12.

NOTES AND OBSERVATIONS UPON MATTHEW XXII. 21.

— [...].

—Reddite ergo quae sunt Caesaris, Caesari, & quae sunt Dei, Deo.

—Render therefore unto Caesar, the things which are Caesars, and unto God the things which are Gods.

THe words are a wary Answer to a wily Question, and contain in them our Duty towards our King and our God.

We may resolve the words into these Three Truths:

  • 1. We ought to render to Caesar the things that are Caesars.
  • 2. To God the things that are Gods.
  • 3. To the one as well as to the other.

The occasion of these words we may gather from the Story, which as Josephus and Origen reports it, is this, Pompey the Great, and after him Augustus Caesar, and other Roman Emperours impo­sed a Tax upon the whole Empire, and so upon the Jews, of this St. Luke speaks, Luk. 2.1, 2, 3. when Joseph, and the blessed Virgin went to Bethlehem, ut profiteren­tur, as it is in the Vulg. Lat. that they might profess themselves subject to the Romans: About this time, and upon this occasion, Judas of Galilee stirred up the people to rebel against the Romans, crying out that it was a very unseemly thing that Gods people should serve the Gentiles, of him and his end Gamaliel speaks, Act. 5.37. He, and his followers, though they were quickly taken out of the way, yet they left many behind them of the same opinion, who were called Galileans, from the Author of their Sect, whereof Pilate for that cause had slain many, and mingled their blood with his Sacrifices, Luk. 13.1. And therefore this question (whether it were lawful to give tribute unto Caesar) being propounded to our Saviour, who with all his Dis­ciples came out of Galilee, and so might be thought a favourer of that Sect; it must needs be a very dangerous dilemma, a parlous question, which way soever he an­swered, if that it were lawful, he was in danger of his own Nation the Jews, if that it were not lawful, he was in imminent danger of Pilate; and therefore they are in­stant with him to take one part of it: shall we give, or shall we not give? but there is no wisdom, nor understanding, nor counsel against the Lord.

For whereas there are Two wayes, whereby the Jews injured our Saviour, 1. by open violence, and 2. secret practices; he avoided their open violence when they would have cast him down head-long, he passed through the midst of them, saith St. Luke, and went his way, Luk. 4.30. So likewise here, when they went to lay waite for him in his word, by propounding this dilemma, this subtil question of dangerous [Page 351] parts, he neither answers to one or other, but passed through the midst of them, so that they wondered how he escaped them, and how he was gone; and he escaped them by this answer, Give unto Caesar the things that are Caesars: A good example to be followed by the preachers of the Word, for no doubt there are as dangerous spirits now to deal withal, as then there were.

I pass the first of these, because a fairer occasion may offer it self hereafter, and proceed to the second; Render unto God the things that are Gods: The things that are Gods are in correspondency to the things that are Caesars; Sicut Caesar exigit im­primationem suae imaginis; sic & Deus animam luce sui vultus signatam; As Caesar re­quires the money signed with his Image, so doth God your souls, your selves, signed with the light of his countenance; so the ordinary Gloss, Give unto Caesar the things that are Caesars, i. e. saith St. Hierom, Nummum, Tributum, Pecuniam; your Coyn, your Mo­ney, your Tribute: Ʋnto God the things that are Gods, i. e. saith he, Decimas, Primi­tias, Oblationes & Victimas; your Tenths, First-fruits, Offerings and Sacrifices. Divi­tias vestras date Caesari, Deo autem innocentiam conscientiae servate; Give your riches unto Caesar, preserve an innocent conscience for God, saith St. Hilary.

And his reason is excellent; Numisma Caesaris in auro est, in quo est ejus imago de­picta: Dei autem Numisma, homo est, in quo Dei est imago figurata; Caesars money, or stamp of his money, 'tis in Gold (or rather) if we speak of the tribute money, in Sil­ver) and in that money is the Image of Caesar; Man is Gods money, in whom is figured the image of God.

In a word, as Caesar's Coyn is due to Caesar, as is manifest both by his Image in it, and his superscription upon it, (herein he writ himself Lord of Asia, Syria and Judea) so man is due unto God, as is manifest by Gods Image in him, and the superscription of his Name on him, for God is in us, and we are called by his Name, Jer. 14.9.

Having therefore spoken of Subjection to Caesar, and all other Higher Powers, let us speak of our Subjection unto God, the Highest Power, and as according to the earthly man, we have born the Image of the earthly; so let us according to the heavenly, bear the Image of the heavenly.

But because in Scripture we may oftentimes be exhorted to give many things unto God, besides the things of his Image and superscription, let us humbly, and in the fear of God, make enquiry what the Image of God is? wherein it consists? and how far extended? that so we may know what these [...], these things of God are, and the whole debt which we are owing, and here commanded to render unto the Lord our God.

The Image of God is Christ, the Son of God, so he is called, Hebr. 1.3. [...], imago & figura substantiae ejus, the express image of his person; as it is well turned in our latter Translation.

This Image of God consists in Knowledge, in Righteousness and holiness, for he is made after, or according unto God in Righteousness and Holiness, Ephes. 4.24. and Knowledge, Col. 3.10. This Righteousness comprehends in it all the Virtues and Graces of God, according to that verse, as true in Divinity as in moral Philosophy, [...]. In Righteousness all Virtues are contained. In this sence Christ is said to be made unto us Righteousness, &c. 1 Cor. 1.30. in whom it pleased the Father that all fulness should dwell, Col. 1.19. And of this his fulness have we all received, [...], even Grace for grace, Joh. 1.16. every Grace in us answering to the counterpart of it self in Christ, as every impression and print in the wax, answers to every impression, and print in the seal, we being made unto the same Image of God, Gen. 1. for thus St. Paul exhorts the Ephesians, To put on the New Man, who is thus Created after God in Righteousness and true Holiness: And he saith, that the Colossians had put on the New Man, who is renewed in Knowledge, accord­ing to the Image of him that Created him, that is, according to the Image of God the Fa­ther: So that as Christ is the Image of his Father, so the Saints are the Image of Christ.

The Strength, Proportion, Beauty, Feature and Comliness are answerable in some sort to the like Virtues in the Image of God, according to which St. Paul saith, That [Page 352] the earthly man, the First Adam, was a type or figure of the Second, Rom. 5.14.

This Image of God is in the Soul, yet so, that per modum redundantiae, by way of redundancy it extends it self also unto the body, for as by an Image or picture, we understand not only the lineamets and portraiture of him that's drawn, but also the Table it self wherein the picture is drawn: And as we conceive by the Kings Image in his Coyn, not only formally and a part the resemblance and figure of the King, but also concretely and joyntly, the Money, the Silver or Gold wherein it is imprint­ed. Even so the Image of God, howsoever it be primarily in the Soul, yet it may be said also to be in the body, the seat of the Soul, whose rectitude and straightness proper to it alone, is an emblem of that inward rectitude and uprightness, and an argument of Majesty and Soveraignty over all the Creatures.

As also, because the Soul works by the Body, conformable to the Image of God; whence it is, that the members of the Body are instruments of Righteousness unto God, Rom. 6.13. Hence St. Paul saith, That our Bodies and Spirits are Gods, 1 Cor. 6.20. yea, the Image of God extends it self so far, that all the outward things belonging unto man, may be said to belong in some sort unto the Image of God in man, not only because Dei vestigium est in Creatura, saith the Schools, the foot-steps and similitude of God is in the Creatures, but also because the outward Creatures are given unto man of God, to adorn his Image in him: And therefore, as the Soul with all the powers, and faculties, and actions of it, and the Body with all the parts, and mem­bers, and actions of it are said to be Gods; so also in this respect all other things are said to be Gods, as Corn, Wine, Oyl, Silver, Gold, Wooll, Flax, Vineyards, Fig-trees, Ear-rings and Jewels, Hos. 2. and the like, Ezech. 16. confer Psal. 50.10, 11, 12.

All which he hath given unto man, 1 Cor. 3.22. not as any part of his Image, but as ornaments of his Image in him. As Painters and Carvers ye know set out their Images and Statues by pictures of divers Creatures, which are not any parts, but or­naments only of the Statues and Images which they intend to make.

But what need we insist upon particulars? [...] Every good, and every perfect gift descends from above, and cometh down from the Father of Lights. The whole world is his, and all that therein is; and all what­soever that is, it hath Gods mark upon it, aut imaginem, aut vestigium, either Gods express Image upon it, as the reasonable Creature, or some other impression, or mark of the Deity, remembring us, and sending us to the Author of it; as when we see among the Creatures any thing that's beautiful and fair, or strong, or any other way good, it remembers us, and sends our thoughts to that essential beauty, strength, or what ever other excellency is to be found in God: In a word, Gods mark in the Creature is in order unto Gods Image in man, Gods Image in man in order to Gods Image, which is Christ, and Gods Image which is Christ, in order unto God.

This order is excellently observed, and set down by St. Paul, 1 Cor. 3.22, 23. All things are yours, and you are Christs, and Christ is Gods.

So that the things which are Gods, marked with his Mark, his Image and Super­scription, are found to be of as large extent as the things themselves; since whatso­ever is good is Gods, and whatsoever can be said to be a thing, is good.

Proportionable unto these things of God must be our act of giving or rendering them unto God, as giving and rendering have reference unto the things of Caesar, 'tis a nice point to determine, whether we should read of the two, but in reference to the things of God, as this act is free proceeding from within, 'tis giving, as ruled by outward justice, 'tis rendering, so the Greek properly signifieth, which in respect of our selves, is a yielding our selves in all obedience unto God, Rom. 6.13. In regard of the Creatures using them according to his will▪ giving him the thanks and praise for the use of them, and honour, and glory by them. David spends, Psal. 148. beside others on this argument; and St. Paul, whether ye eat or drink, or whatsoever ye do, do all to the glory of God, whose all honour and glory is, 1 Cor. 10.11. Col. 3.17.

1. The Reasons are forcible, even natural equity requires no less; Suum cuique tri­buere, to give to every one his due; 'tis the first rule of Justice that Nature teacheth, to give unto God that which is Gods.

[Page 353]2. 'Tis true indeed, nullus tenetur uti jure suo, no creditor is bound to use or chal­lenge his own right; for quilibet potest remittere de suo jure, every one may abate of his own right, saith the Law: But since the Lord of Heaven and Earth requires his own, what right can we pretend why we should detain it?

3. Yea, besides the equity of paying God his own, and his challenge of his own right, we our selves have entred into Covenant with God, and he hath our own bond against us; we have made promise from day to day, and taken the Sacrament as of­ten upon it, that we pay this debt. All which are great reasons why we should give or render unto God the things that are Gods: whence follows,

1. That we are debtors unto God every one of us, some more, some less, some ten talents, others five, others perhaps but one, yet every man all he hath. Suppose thou hast no goods of Fortune, as they call them, which some esteem so highly, that they call them their Substance, yet mayest thou have the true riches, and be rich towards God. Or perhaps thou hast not the true Treasure of saving Grace, yet hast thou but common Graces, they are such as make the abusers even of them unexcusable, Rom. 2. Nay, hast thou but Nature, as who hath not? doest thou but breath the common air? Thou art a debtor for that, thou owest that to God, and thanks to God for that: Let every thing that hath breath praise the Lord, Psal. 150. ult.

2. How poor, how miserable, how naked are we? since all we have, yea all we are is Gods; whether we respect our Divine Goods; We have no power of our selves, saith the Apostle, 2 Cor. to do any thing as of our selves, no not so much as to think a good thought, or to deny an evil: or, 2. Whether we respect our goods of Fortune: That message which Benhadad sent arrogantly to Ahab, Thy silver and thy gold, and all that thou hast is mine, may be most truly and rightly spoken of God; and he challengeth them all, Ezech. 16. Hos. 2. Or, 3. Whether we respect our goods of Nature, our Souls, they are not our own, All Souls are Gods, Ezech. 18. so are all our Spirits, yea, and our Bodies also, 1 Cor. 6.20. So are the members of our Bodies, 1 Cor. 6.15. and the faculties of our Souls; In God we live, we move, and have our being, Act. 17. indeed what hast thou that thou hast not received? and if thou hast re­ceived it, why dost thou then glory, as if thou hadst not received it? 1 Cor. 4. What a ridiculous thing is it for a man to pride himself in another mans goods, who, if every one had their own, as we say, he were much worse than nothing:

—Moveat Cornicula risum
Furtivis nudata coloribus—

Why is earth and ashes proud saith the wise man?

Why sayest thou, or thinkest with the Laodicean Church, I am rich and encreased with goods, and have need of nothing; and knowest not that thou art wretched and mi­serable, and poor, and blind, and naked, Apoc. 3.18. So poor, so naked, that when the Prophet David thought of paying his debt unto God, Quid retribuam Domino? What shall I render unto the Lord, for all his benefits unto me? He answers his own question, with Calicem salutaris accipiam; I will take the Cup of Salvation, Psal. 116.12, 13. we have not what to render unto God, unless we take it first of God. How well doth this agree with Davids own Confession, 1 Chron. 29.11. Thine O Lord is the Greatness, and the Power, and the Glory, and the Victory, and the Majesty, for all that is in the Heaven, and in the Earth is thine; thine is the Kingdom, &c. both Riches, and Honour come of thee, &c. vers. 14.16. O Lord our God, all this store that we have prepared to build thee an house for thine Holy Name, cometh of thine hands, and is all thine own.

Obser. 3. The bounty of God unto his Creature, though they be the things of God, yet he allows us the bestowing of them; He doth as it were yield unto the man his own right and interest, that he may perform his duty, as if Caesar should lend his Subject money to pay himself tribute; Of thine own do we give thee.

When we have fail'd he puts us in a way of paying our debts, few Creditors do so; and therefore [...] is turn'd as well, render unto God, &c.

Obser. 4. Gods Service is a free Service, Donatio est liberalis datio; give unto God, God is free in giving his Graces unto us, and he would have us free in giving him of his own; God loves a chearful giver.

Obser. 5. Gods service is a just service, a reasonable service, Rom. 12.1. [...]; Render.

Obser. 6. Hence we learn, who are, and ought to be accounted the truly Godly; who but they who have, and give, or render unto God the things of God, not they who only know the things of God, for we know that we all have knowledge, 1 Cor. 8. Nor they who have the things of God, but detain them in unrighteousness.

Obser. 7. How unjust then are they who render not unto God his own! this very neglect unman'd Nebuchadnezzar, he was not thought fit longer to be a man, than he gave Glory unto God, Dan. 5. And because Belshazzar his Son knew all this, yet humbled not his heart, he lost his Kingdom and Life, vers. 22, 23. The like befell He­rod the King, who because he got credit by an Oration, and gave not the Glory to God, he was eaten up of worms, and gave up the Ghost, Act. 12.23.

How dreadful then is the issue of abusing and mis-imploying the things of God; if the very not-giving glory to God, have such fearful events? Such are the holding the truth of God in unrighteousness, knowing what we should do, yet doing what we should not: Look I beseech you what a train of other sins this leads, Rom. 1. from vers. 18. to the end: Holding the strength and power of God in pretence of weak­ness, letting it lye idle by them: Such are they who deny the power of Godliness, which yet have a form of it. Abusing the strength of God to wilful rebellion against God, yea, abusing that strength unto all ungodliness, insomuch, that there is no evil done in the City, but Gods power and strength hath been abused to the doing of it, Amos 3.6. Esay 45.7. 'Tis Gods strength, which the drunkard abuseth to the bearing of strong drink, against whom the Lord denounceth a woe, because they abuse the strength of God to the lusts men: Wo unto them that are mighty to drink wine, and men of strength to mingle strong drink, Isai. 5.22. 'Tis Gods strength, whereof the thief robs God, when he layes wait for blood.

'Tis Gods beauty and comliness (for so he calls it, Ezech. 16.14.) his ornaments they are, and his Jewels, his Gold and his Silver, which are abused to wantonness and lasciviousness, to whoredom and fornication, to the invegling and entangling of young men void of understanding, as is said of the whore, Prov. 7.7. &c. 'Tis his love (for all our love is his, in this Mat. 22.) which we prostitute unto things abo­minable, Hos. 9.10. 'Tis Gods hope, for he is the God of hope. Rom. 15.13. which we thrust away, and place in vain things which will not profit us, but shame us in the latter end. 'Tis Gods Faith, for he is the Author of it, Eph. 2.8. which we credit out to the believing of a lye, 2 Thess. 2. 'Tis Gods fear, for so he calls it, Mal. 1.6. my fear, which we give unto men, and forget our Maker, Esay 51.12. 'Tis Gods humility, for to him 'tis due, Mich. 6. which is abused to the worshipping of Saints and Angels, Col. 2. 'Tis Gods worship, i. e. his blessing, his glory, his wis­dom, his thanks, his honour, his power, his might, all which are Gods worship, Rev. 7. which are abused unto the Creatures, Rom. 1.25. 'Tis Gods precious time, which we trifle away in satisfying our youthful lusts, and not considering the day of our Visitation.

This is such a sacriledge, such a robbing of God, as most men are guilty of, and I fear not very many fewer, consider it.

These, all these goods of God we have wasted and mispent, his Truth, Strength, Beauty, Love, Hope, Faith, Fear, Humility, Worship, [...]d precious Time, we have lain them out on Carnal things, and things that will no [...] profit us in the latter end: We are not debtors to the flesh, yet we have laid out all these things on the flesh, we have paid them in our own wrong, they must be paid again: Agree therefore with thine adversary, and that quickly.

But whether is more injustice, to give light unto darkness, or darkness unto light? the things of God to the Devil, or the things of the Devil unto God? For what shall we say unto those who give unto God their sins, and say that he is the Author of [Page 355] them; who say either 1. Directly that they are given up to commit abominations, Jer. 7. or else 2. Obliquely denying that God gives them strength to pay their debt unto him.

Exhort. To be just and upright in this point, to give God his own.

1. Remember I pray you the reasons before named; 'tis no more than equity we are exhorted unto, to pay our debts unto God.

2. God calls for them, and challengeth them at our hands.

3. We our selves have often promised and vowed to pay them.

4. All which prove, that it's a great injustice to detain them, for if it be a crying sin to detain our neighbours goods from him, how loud doth that sin cry which is against God, who is justice it self?

5. Add hereunto the liberality of our Creditor; the debt we owe him, 'tis but of his free love and mercy that he lends us all we have, or are; we have no greater plea, when we require our debts, than to say, we lent the money freely out of our own purses.

6. Who would run in continual debt and danger of Law, and hang upon every bush? and therefore our Saviours advice is, to agree with our adversary quickly; Mat. 5.25.

7. Consider how freely they live who pay all their debts.

8. That which in this case seems most of all to hinder our performance of this Duty, 'tis this, we fear we shall be meer bankrupts, and lead a tedious and irksom life.

But we are deceived, there's no loss in making such a deed of gift of our selves, and all we have unto our God, we have never the less for it, but much we gain by it, yea all we have we gain by it; we are now made owners of that which we were usurpers of before: A drop fallen into the Sea is not lost. Besides, hereby we know how to bestow our good, which we knew not before, for our Lord deals with us, as with his Stewards; He calls us to account what we have received, and then di­rects us how we shall lay it out to his, and our own best advantage, and appoints us how much of our thoughts, desires, love, joy, &c. we should bestow upon our selves, how much upon our Children, our Servants, our Neighbours, so that God may be acknowledged to be the Lord of all, and in all.

9. O the blessed, free estate of such an one, who thus disposeth of his Masters goods.

10. O the miserable estate of such as deny God his own, scoff at, and wrong his Messengers who are sent by God to demand this debt of them; 'tis the judgement of those themselves who denied God his own, Mat. 21.41. [...], &c. The Lord will miserably destroy them, and let out his vineyard unto such, as shall render him the fruits of it in due season.

But is there any of us so unjust, as not to render our Lord his own?

Beloved, let us not deceive our selves, nor think we can deceive our God in a bu­siness of so great moment; He is so just that he will not deceive us, and so wise that we cannot deceive him. He who thinks he gives God his own, let him look to it that his Coyn be currant, that it have Gods Image on it, and his only; God will not part with his Glory to another; if therefore we give God glory, let us take heed we aim not at our own. They tell of Phidias the Carver, that he wrought his own picture so cunningly within the shield of Minerva, that it was as hard to disfigure that, as demolish the other. Is not thine own Glory woven and wrought in Gods Glory, as giving Alms, and praying to be seen of men? if so, thou givest not glory unto God, but art ambitious of thine own glory: God deals not unjustly with us, he gives every one that which is his, Prov. 12.14.

But some will complain they are wronged, if they be thought to detain ought from God; they keep his Sabbaths, and hear his Words.

But is all this to give God all his own? men are content to give many things unto God, as to give him the seventh part of their time, to build him Temples, to feed, cloath, harbour the poor, &c. to do almost any thing without them, but yet is not one main thing wanting? hast thou given God thy self? Rom. 6. 2 Cor. 8. hast thou given him that one part of thy self, thine heart? hast thou given him that one [Page 356] affection of thy heart, thy love, or thy joy, or thy fear, or thy hope, or any of the rest intirely? if not, thou hast as yet given God nothing at all as thou shouldest.

I appeal to him who makes the most Conscience of with-holding any thing from God, whether the duty of hearing his Word, or keeping his Sabbaths, or any of the like: there is the same reason for giving God all we are, and have, a quatenus ad omne valet consequentia; if I ought to give any thing, suppose the Lords day to God, because it is Gods; then surely I ought to give all my time unto the Lord, for this is the time, especially this of the Gospel, which the Lord hath made, and the same rea­son is as forcible for all our affections; Should I give my body to be burned, and all my goods to feed the poor, I am nothing, 1 Cor. 13. confer. Mich. 6.7, 8. Esay 58.2.—7. Psal. 50.13, 14.

Means. Before thou pay God his own, and render to him his Image, all other im­pressions must he wrought out of us, the Image of the Beast must be first wrought out of thee, Apoc. 13. we must first work out the Image of the world; Nolite confor­mari huic seculo, Rom. 12.2.

2. Pray to the Lord to dissolve Satans work in thee, That when the Prince of this world comes, he find nothing of his own in thee, as the Lord said, Joh. 14.30. This

3. Must be done by Humiliation, Repentance, taking up the Cross and Mortifica­tion; The house must be swept before the groat be found: V. L. Psal. 77.7. Scopebam Spiritum meum; As St. Paul was stricken to the ground, before he bare in his body the marks of the Lord Jesus Christ.

4. When these impressions are wrought out of us, then Reformamini Spiritu men­tis vestrae, Rom. 12.2. be reformed by the renewing of your mind, and in patience take up the Cross of Christ; for it cannot be but evil thoughts will assault us a new, in hope to make new impressions in us: Then, then, remember thou art not thine own, thou art the Lords, thy Saviours; Dic tu tuis cogitationibus, propter Christum custodio pa­rietes; say thus to thy tempting thoughts, I am not mine own, I keep the house for Christ, saith Macarius; Confer Notes in Rom. 6.19. It cannot be but unclean lusts must tempt thee to work their impression in thee.

Then, then remember thou art not thine own; then say to thine unclean lusts, my body is Christs, my body is not for Fornication, but for the Lord, 1 Cor. 6. What authority have I to dispose of anothers goods? what power have I of mine own body? 1 Cor. 7.4. Shall I take the members of Christ, and make them the members of an harlot? God forbid, 1 Cor. 6.15. If thus valiantly we bear the impression of the Cross of Christ, Christ himself will give us the other mark of his Coyn, his Crown; Be faithful unto the death, and I will give thee the Crown of Life.

Blessed is the man that thus endureth temptation, which now beareth the Cross, for when he is tryed he shall receive the Crown of Life, which the Lord hath promised unto them that love him, Jam. 1.12.

Grant us, O Lord, so to love thee, and to bear the Cross of Jesus Christ, that thou may'st give unto us thy Crown, that we may inherit the Everlasting Kingdom through Jesus Christ our Lord, Amen.

An Addition to the former Notes.

ALl that we have, if every one had his own, belongs to one or other of these Three Men: 1. The First Man, which is of the Earth, earthly. 2. The Se­cond Man, who is the Lord from Heaven, heavenly. 3. The Man of Sin, who hath made a separation between the First and Second Man.

We have here to speak of the things of God:

The things of God may be considered Generally or Specially; for as the light which God commanded to shine out of darkness was first scattered in the whole world, and then contracted and gathered into the heavenly vessels of light: So we may consider the heavenly gifts, the things of God proceeding from the Father of Lights.

1. Generally and largely in the first point: Then

[Page 357]2. As they are contracted and gathered into his Image in the second point.

1. Generally and largely; we heard lately that Christ is a King, hath a Kingdom, and reigns for ever and ever; and therefore it followeth by good reason, that he have all honour, obedience and service befitting a King; the Lord himself reasons so, Mal. 1.14. That which was torn, and lame, and sick the people brought for an offering unto their God; whereas they ought to have brought that which was strong, and sound, and whole; Wherefore he curseth the deceiver, who hath in his flock a male, and voweth and sacrificeth unto the Lord a corrupt thing; why? for I am a great King, saith the Lord of Hosts, and my Name is dreadful among the Heathen. After the same manner our Saviour also reasons, Mat. 22.21. Give unto God the things that are Gods.

In the words themselves we have these Two points:

  • 1. We have the things of God, [...].
  • 2. The things of God we ought to give unto God, [...].

Reason. How come we by these things of God?

How otherwise then from the free Grace and bounty of God? Job 2.5. Joh. 1.3.

And these things of God must needs be in us, for whereas man is ordained to an higher end than weak Nature can of it self reach unto, even the Eternal Life, and the Divine Nature, whence he is estranged: Such an excellent end cannot be advanced otherwise than by sutable means, which are the things of God, which can­not be known otherwise than by the Spirit of God, 1 Cor. 2.11.

Obser. 5. We have something of God in us: This is a ground for the judgement of Charity.

The Pharisees and Herodians, to whom our Lord speaks in the words before the Text, were the greatest enemies our Lord had in the dayes of his flesh; yet he ac­knowledged they had something of God, otherwise he had not bidden them give it unto God; yea ungodly and unrighteous men, against whose ungodliness and un­righteousness the wrath of God is reveiled from Heaven, Rom. 1.18. even these have some truth of God in them which they hold in unrighteousness.

The wicked and slothful Servant had one Talent, Mat. 25.16. though vers. 19. he is said not to have it, because he used it not; but surely he had it, otherwise it could not be taken away from him: How much more may we say this of those who are believers, Eph. 4.7. Ʋnto every one of us is given Grace, according to the measure of the gift Christ: Esay 9. Ʋnto us a Son is given, &c. The manifestation of the Spirit is given to every man to profit withal, 1 Cor. 12.8.

Obser. 6. God is not [...], without witness unto any, since he testifieth in­wardly unto them his Eternal Power and God-head, Rom. 1.19, 20.

Repreh. 1. Those who reject, despise, and censure others, as empty of all Grace, as having nothing of God in them: of such as these our Lord speaks, Mat. 5.22. He that saith to his Brother Racha, shall be in danger of the Counsel; but whosoever shall say, Thou Fool, shall be in danger of hell fire. O that they would advisedly consider this, who too sharply and severely censure others. O Let us rather consider, that though we have attained to some measure of the heavenly gifts, though we have at­tained to some measure of the Divine Light, yet have we darkness mixt with our light.

Repreh. 2. Those who know and acknowledge themselves debtors unto God, yet think, that the meer reading or hearing of the Bond read, is the payment of it: What else mean we, when we come to hear the word of God, which testifieth our debts unto God, that we owe him all our love, service, obedience? What would ye think of your debtors, if they should so deal with you?

Repreh. 3. Those who give the things of God to the Devil, little do men con­sider this, how prone they are so to do: when any thing happens that's strange, whether in Natural things or Spiritual, as men, they reason presently, that the Devil doth them, or they are done by the Black Art, or 'tis some stratagem of Satan.

Thus men reason touching the Magnetical Cure, and many other secrets in Nature, which lie hid from most men, that they are wrought by the Devil, how then doth [Page 358] God work all in all? 1 Cor. 12.9, 10, 11. He sent his Word and healed them, Psal. 107. And thy word O Lord healeth all things, Wisd. 16.

But happily Satan may work the same effects also: No; Esay 44.24. I am the Lord that maketh all things, that stretcheth forth the Heavens alone, that spread abroad the Earth by my self: Dan. 4. He doth what he will, as well in the Virtues and Powers of Heaven, as with the dwellers on the Earth: This is proper to God himself, and no less than Sacrilege to impute any such strong effect unto the Devil; Psal. 72.18. Blessed be the Lord God, the God of Israel, who only doth wondrous things; and Psal. 36.2. O give thanks to him who alone doth great wonders, his mercy endureth for ever: And as this is true in Natural things, so likewise in Spiritual, Mat. 12.22. Satan hath the power of death, Hebr. 2. and death and destruction entred into the world by the malice of the Devil, Wisd. 2. Esay 54.10. I created the Smith to blow the coals, &c. 1 Pet. 5. Leo rugiens.

Repreh. 4. Who give their own things unto God, or rather to the Devil; such as impute their sins, which are properly their own, unto God himself. Confer Notes on Rom. 6.19.

Exhort. 1. Receive not the Grace of God in vain, 2 Cor. 6.1. God himself is the worker of it in us, Esay 26. 2 Cor. 12.6. Operatur omnia in omnibus; (Confer Notes on Hebr. 1. He makes his Angels Spirits.)

And as God is the Author of all Natural being, so of the Spiritual also; He it is, who works in us to will and to do: the Author of Repentance, and Faith, and Hope, and Love; he who makes friends of God, to do whatsoever he commands them, Joh. 15.14. and Prophets, such as may teach others.

Exhort. 2. Know then, and consider O man, that what thou art, and hast in thee is not thine own. Thou art a Vessel; and a Vessel is made to hold something in it. Thou art a Temple. Give to God the Glory of his Providence: Render unto God the things that are Gods: The things that are Gods may be considered according to the nature and kind of them, or according to the degrees of them.

1. According to their Nature, so the whole Image of God, all the Graces of the Spirit.

2. According to the degrees of them, so the Glory of them all is to be rendered unto God, so 2 Cor. 3.17, 18.

NOTES AND OBSERVATIONS UPON MATTHEW XXII. 37.

— [...].

[...].

[...].

—Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind.

This is the first and great Commandment.

And the second is like unto it, Thou shalt love thy neighbour as thy self.

THis Text is of so large a comprehension, whether we respect,

1. The vast latitude and extension of the object, God and our Neighbour; or,

2. The vehement intention of the Act and manner of it, loving of God with all our heart, with all our soul, and with all our mind, &c.

That I may well despair of handling it so fully as I ought, yet because the whole duty of man is contained in it, and whatsoever hath been heretofore delivered, and can be said hereafter, its all virtually contained in this, and must be built upon this foundation; let us crowd at least as much as we can into the compass of the time allotted, and what we shall now fall short of: The like Text hereafter may give occasion to supply.

It's our Saviours answer to the Pharisee's question, touching the great Command­ment, containing the Two precepts of Charity and Love; to God and to our Neigh­bour.

2. The order of these Two precepts, First and Second.

In the first of these there is contained,

  • The Precept it self, Thou shalt love the Lord thy God.
  • The eminency of it: This is the great Commandment.

In the Precept it self, there is the

  • Object to be loved:
  • Act commanded to be exercised about that object.

1. The object to be loved, The Lord thy God.

2. The Act commanded to be exercised about it, which is adorned by the exten­sion [Page 360] of parts, the heart, the soul, the mind; by the intension of degrees, all the heart, all the soul, all the mind.

It is not my purpose to deal with this, or any other Text in this topical method, nor to extract all Divine Truths out of it, which it would afford us, but for our more expedite proceeding to handle it in this order:

  • 1. We ought to love the Lord our God, with all our heart, with all our soul, and with all our mind.
  • 2. This is the first and great Commandment.
  • 3. We ought to love our Neighbour as our selves.
  • 4. This is the Second Commandment like unto the First.

1. We ought to love the Lord our God, &c.

Because there are that are called Gods many, and Lords many, 1 Cor. 8. and so God may seem a Name Appellative, we must know (as the Apostle goes on) That to us there is but one God: And therefore Macrobius saith, That the name of the Syrians (he meant the Jews) God was Achad; that is, one only, as our Saviour speaks more fully in the parallel Evangelist, Mar. 12.29, 30.

As a Preface to this Commandment, Hear O Israel, the Lord thy God is one Lord; and that God is that one Spiritual, Simple, Infinite, Eternal, Immutable essence, which is here called by his proper Name, the Lord: For that which is here turned, the Lord, as if it were an Appellative, or common Name, is in the Original, Deut. 6.5. (whence our Saviour quotes it) Jehovah, which the LXX. whose words St. Matthew here useth, turns almost every where [...] of [...], a word of the like Original in the Greek, signifying to be: So that Jehovah and Jah is used often in the Psalms, and El Jah, in the third of Exodus, and here [...], all signifie the essence, nature, or being of God: From participation of this essence we must not exclude the Son of God and the Holy Spirit, to whom the Name Jehovah also belongs, Esay 6.10. with Joh. 12.40. and Act. 28.26. as Faith in God the Son, Joh. 14.1. So Love, vers. 15. who is here in particular reference unto thee, and called thy God.

Not to name all the interest that God hath in his People, this right he hath to thee who ever thou art, the right of Creation, Preservation, and Covenant, and therefore thine.

This thy God, thou art commanded here to love; what's that? It may be consi­dered Affectu and Effectu.

1. In Affectu, 'tis complacentia in bono, and appetitus unionis cum bono, & adhaesio ad bonum; as here a pleasing our selves in God, a desire of union with God, a cleav­ing unto God, which fire once truly kindled never wants effect. 2. Which is an unweariable meditation, and earnest longing after God, which sets all the powers and faculties of the Soul, and parts of the body a work; to assimilate, conform and unite the whole man unto God, to dislike all other things comparatively: to suffer any thing for the party loved; to prefer him, and the doing of his will, before our selves, and all the world, coming in competition with him.

For to love the Lord our God is no remiss, no [...] thing or perfunctory act, but to be performed without all measure; or if it have a measure 'tis modus sine modo, saith St. Bernard, a measure beyond all measure; with all the heart, with all the soul, with all the mind. To distinguish these Three accurately, I conceive to be very dif­ficult, for in Scripture the properties and acts of the one are sometimes given to the other, and both are common with the third.

So the heart is taken for the Soul, St. Jam. 4.8. purifie your hearts, ye [...], ye men of a double soul; and the LXX very often turn [...], the Heart by [...], the Soul: And in the sence of the Text Hezekiah sought the Lord, [...], with all his heart; the Greek hath it [...], with all his soul, 2 Chron. 31.21.

The heart is also taken for the mind, God is [...], wise in heart: The LXX turn it [...], wise in mind, Job 9.4. So also [...], the word in the Original used to signifie the Soul is sometimes turned, [...], the heart, Prov. 2.10. When wis­dom enters into thine heart, and knowledge is pleasant to thy Soul: So also is the mind, for what's more ordinary than to read those Acts which we account proper to the [Page 361] mind, to be given to the heart? as to think, reason and understand; for so we find 1. Thoughts given to the heart, Luk. 2.35. That the thoughts of many hearts may be reveiled: And 2. Reason, Mar. 2.6. The Scribes reasoning in their hearts: And 3. Understanding, Mat. 13.15. This Peoples heart is waxed gross, lest they should understand with their heart.

So that it is no marvel, though the Fathers differ among themselves touching the acurate distinction of these words, since the Scripture it self useth them promiscu­ously.

But if we will needs have somewhat a more particular and distinct knowledge of them, which I confess is most satisfactory. The Scripture gives Wisdom and Under­standing most what unto the heart, according to the forenamed places, and 1 King. 3.9, 12. Give thy Servant an understanding heart: And Prov. 2.2. Apply thine heart to Ʋnderstanding. When Wisdom shall enter into thine heart, vers. 19.

The reason is, because God accounts not that Wisdom and Understanding, which swims idly in the brain, but that which is terminated, and is effectual in the heart; and therefore as we understand with the heart, so also we believe with it, saith St. Paul, Rom. 10.10. and imagine with it, Luk. 1.51. scattered in the imagination of their hearts. And remember with it, Numb. 15.40. that ye seek not after your own heart, that ye may remember and do my Commandments: But beside these appre­hensive faculties, and their acts, the actions also of the Will are attributed unto the heart, as Exod. 25.2. And every man that brings an offering willingly, with his heart, a willing heart, 35.5.21, 26, 29. So are the Affections also, as Desire, Psal. 10.3. The wicked boasteth of his hearts desire. Joy, Eccles. 11.9. Let thy heart cheer thee; and sorrow, Eccles. 11.10. remove sorrow from thine heart, and the rest: hitherto referr the thoughts and purposes of the heart, Jer. 30.24. and in a word all the issues of Life, Prov. 4.23. So that what's now left for the Soul?

I answer, all these Faculties of Understanding, Will and Affections are quoad ra­dicem, or radically and originally in the Soul, and therefore sometimes attributed unto it. Thus the Soul is taken for all that is within us, Psal. 103.1. though these faculties be all in Scripture given unto the heart, either as to the term, or fountain, or subject of them.

More specially the Soul is taken for the Will, Psal. 27.12. Deliver me not over un­to the Will of mine enemies. Hebrew, the Soul. Joseph was to bind Pharoahs Princes at his pleasure; Hebr. at his Soul, Ezech. 16.27. I have delivered thee unto the Will of them that hate thee, Hebr. Soul.

As for the third word [...], it signifieth properly Reasoning or Discoursing, where­by we prepare matter for the Will and Affections of the heart to work upon, instead of which word, in the parallel Evangelist the Scribe useth, [...], Ʋnderstanding, or Consideration: Thus the love of God must be shed abroad in our hearts, and spread it self extensively over the whole inward man.

And that it may be as intensively both in the outward and inward man, St. Mark, and St. Luke add [...], and the LXX [...], accord­ing to the Hebrew [...], cum omni valdè tuo, with all the virtue, power and strength of all these, nay, with all the redundancy and vehemency of all our power and strength of all our heart, of all our soul, and all our mind: But because it behoves us to perform all righteousness, as well outward as inward, and we must love, not only in heart and word, but in the deed also. The Chaldee Paraphrast turns it with all thy substance or wealth, according to that of the wise man, Prov. 3. So that by this time we may conceive what our duty is, and what the Lord our God requires of us: what else, but to employ all our thoughts, all our reasonings, all our under­standings, all our imaginations, all our memories, in the diligent enquiry after, and meditation upon, the most amiable and lovely nature, wayes and works of the Lord our God.

To will, to affect, to desire nothing else but God, and the doing of his will, and that which is for Gods sake, or in order unto God; and all this, with all our vehe­mency, with all our power, with all our strength, of all our heart, of all our soul, [Page 362] of all our mind, such strength as a man, extreamly hungry and thirsty would use for the procuring himself meat and drink to satisfie his hunger and thirst, which we ought to put forth in our hunger and thirst after righteousness; such strength as he that runs a race would put forth for the winning of the prize; such we ought for the obtain­ing of the incorruptible Crown.

And this is to love the Lord with all our might, and with all that is within us, as the Prophet David speaks, Psal. 103. And when we thus love the Lord our God with all that is within us, it cannot be, but that all that is without us must needs follow, and all be wholly taken up with the same love of God; that we love him with all our substance, with all our wealth, with all we have, with all our whole life, such strength as a Soldier would put forth to conquer his enemy, save his life, and gain a Kingdom.

[...]. That we ought to be thus rooted and grounded in love, and that there is such a breadth and length, and depth, and height of it, will appear by many places of Scripture, enjoyning it in the same amplitude, and unmeasurable measure, as we may see in the parallel places, Deut. 10.12. and 30.6. 2 King. 23.3. and other like.

So also by such Divine Testimonies, as import a not loving, or hatred of God; when any of our love is bestowed upon the Creature without God: To which pur­pose is that speech of our Saviour, Luk. 16.13. No servant can serve two masters, for either he shall hate the one and love the other, or else shall lean to the one and despise the other. Hence it is, that St. John saith, That he that loves the world, the love of the Father, is not in him, 1 Joh. 2. Hence St. James calls such as love the world, and yet by all means pretend the love of God; Adulterers and Adulteresses, because the love or friendship of the world is enmity against God. It is impossible, that the soul of man should be one and the same with contrary things; si adhaeret pulveri, fieri non potest, ut adhaereat Deo, Psal. 119. part 4.1. If we mind earthly things, our God is our belly, Phil. 3. our belly cleaveth unto the ground: If heavenly things, the true God is our God, and we cleave to him. In Gods account therefore we cannot be said to love him at all, unless we love him with all our heart.

The Roman Senate had a good mind to have allowed the Lord Jesus Christ a place in their Pantheon, but they were assured he would be worshipped either alone, or not at all: The stream of affections, and whole bent of the heart and soul can be but one way at once.

Observ. 1. Whence follows, that God requires not only a bare speculative know­ledge of himself, for that a man may have, and yet remain still a most ungodly man, if he have no more than a speculative knowledge of God, for as a man may know what is virtue and vice, justice and injustice, truth and falshood, and yet he cannot according to that knowledge be said to be virtuous or vicious, unless he have the love of virtue or vice, justice or injustice, truth or falshood; so a man may know much of God and his Nature, yet cannot truly be said to be a Godly man, unless also he love God; no more than the Devil himself can be said to be Godly, who knows God better than the most learned man.

And therefore St. Paul, though I know, saith he, all mysteries, and all knowledge, and have not Charity, I am nothing, 1 Cor. 13. and the reason is, Cognitum est in cogno­scente per suam speciem: We are carried in our understanding only to the represen­tation of the thing we know, but we are carried by love into the very thing it self we love; we are only imaginarily united unto the thing we know, but really united and joyned unto the thing we love; and therefore saith the Prophet, They are be­come abominable, according as they loved, Hos. 9.10. Jer. 2.5. So on the contrary, saith St. Paul, He that is joyned unto the Lord is one Spirit, 2 Cor. 6. As a man that's hungry may perhaps fansie a kind of satisfaction to his appetite, and a man that's thirsty may imagine a like satisfaction of his thirst: but alas, these are but dreams, as Esay 29.8. it is not a speculative knowledge of God that will fill the hungry soul, no, it's a real taste and relish of God; If ye have tasted that the Lord is gracious, 1 Pet. 2. And he that eateth me shall live by me.

Nor is it the fansie, or thought of God which will satisfie the soul that is athirst [Page 363] for him: My soul is athirst for God, even for the Living God, Psal. 41. The soul that hungers and thirsts for God, cannot be filled otherwise than with God himself, as Psal. 36.8. They shall be abundantly satisfied with the fatness of thine house.

Nor doth the Lord require only that we fear him, for perfect love casts out fear; whence in our Liturgy we call Gods Service perfect freedom. No, nor doth the Lord require a barren, or dead, or devillish faith, as St. James calls it, which yet many wholly relie on, but a faith that works by Love, as St. Paul speaks, Gal. 5.6.

Lastly, (for I must not stand long in gathering Corollaries) observe we hence the integrity of God's Service. This Commandment, lest any one conceive himself ex­empt from, 'tis propounded to him by name, in a manner, Thou shalt love the Lord thy God, &c. Both 1. because God looks at a whole People or Nation, as if it were but one man: And 2. because obedience to Gods Commands is required of every man in particular; and therefore answerable hereunto we may frame such a general Exhortation, which yet may descend unto every one, That we would love the Lord our God with all our heart, &c. And a most ample field it is, wherein quaelibet herba Deum, Every Creature speaks the Author of it, and invites us to the love of him; all the motives which I will make use of may be referred to these Two generals:

  • 1. There is nothing more just and reasonable: And
  • 2. There is nothing more profitable than to love the Lord our God.

1. How reasonable and just it will appear, if we consider 1. Gods merit and de­sert at our hands; and 2. our own duty: For whether we consider, 1. the object here commanded to be loved, and that either 1. In himself (the Lord;) or 2. In re­ference unto us (our God;) or 3. The act of loving, him with all our heart (the sub­ject required to love the Lord.)

These, and every one of these will yield us reason sufficient why we should love the Lord our God, &c.

1. As for the Object in it self considered, it's the Lord or Jehovah, See Ains. in Deut. 6.5. the Essence, Nature or Being of God. But when I tell you that the Essence or Nature of God folded up in the word Jehovah, or the Lord, is most lovely in it self; it is not mine intent to wind up your thoughts to a Seraphical contempla­tion of the Divine Nature: Such knowledge is too wonderful, and denied to Moses himself, though he be said to have seen the Lord face to face: we must look upon it as on the Sun-beams, but so as quenched in the water, or as through a glass darkly, yet so, as the Lord himself unfolded his own Name and Nature unto Moses, Exod. 34. in it self most amiable, and most lovely: The Lord, the Lord, merciful and gracious, long-suffering, full of Goodness, of Truth, keepinging Mercy for thousands, forgiving ini­quity, and transgression, and sin.

What more lovely than this name of Grace and Mercy to Israel, to the Church of God, being as yet in the nonage, and subject unto many failings? according to a like speech of St. John unto us, and all Christians consideration in the like child­hood; I write unto you Children, that your sins are forgiven you through his Name.

When the Church is grown up to riper years, he propounds the amiableness and loveliness of his Essence and Nature in other Attributes, as of Wisdom, of Know­ledge, of Righteousness, of Holiness, of Truth, of Patience, of Goodness, of Gentle­ness, and the like, and all to excite and stir up our Love and imitation of his most lovely Essence.

Nay, Beloved, Gods Essence and Nature is the Everlasting Fountain of all Good­ness and Loveliness, yea Goodness and Love it self, 1 Joh. 4. whence all those drops of goodness and loveliness are distilled into the Creature; there is nothing good, amiable or lovely in the whole Creature, whether it be Natural, Moral or Spiritual, which hath not the [...], as Plato calls it, the Idea, the exemplary subsistence, or pattern, yea the Original and Fountain of it in God himself; as Honour, Praise, Glory, Power, Authority, Strength, Profit, Pleasure, in a word, what ever can be called good: Whence it is, that no man, nor thing can be stiled Essentially, Natu­rally and Originally Good, but only God, Luk. 18.19.

This Consideration, that God is the very best Being, and the Essentiator, or giver [Page 364] of Being, to every thing, ought to be so prevalent with us, that even for this reason, were there, no more we ought to love love him best, and so with all our heart, ac­cording to our own Rule, Ʋt se habet simplicitèr ad simplicitèr, ita magìs ad magìs, & maximè ad maximè; if I ought to love that which is good because 'tis good, I ought to love that more which is better, and that the best of all which is the best of all, and that is God; and for this reason God loves himself: Vide Theol. Germ.

Especially if we consider to whom he is good, surely such he is to us, and every one of us, and therefore stiled thy God, who ever thou art: Whether we be con­sidered,

  • 1. In our meer natural estate, as we are his Creatures; or
  • 2. In our estate elevated above meer Nature, as his new Creatures.

And if in our meer natural estate, whence have we, I beseech you, that our meer natural estate? to say from our selves, or from any Creature, or not from God; I know not whether I should call it rather gross ignorance, or pride, or, the child of both, unthankfulness: But he that knoweth not, the Psalmist will tell him, That the Lord hath made us, and not we our selves: And the Apostle, That God hath made of one blood all Nations of Men; that in him we live, move, and have our being, and that an excellent Being: Whether we consider,

  • 1. Those endowments of Wisdom, Power and Virtue, whereby we are inabled to know, and love the Author of our Being: Or,
  • 2. The Prerogative and Dominion over the works of Gods hands.

Thus loving the Lord is to every man; and thus the Lord our God prevents every man with an argument to love him again, by Creating him, and Creating him such, and giving him such unto himself; and that the rather, because he perpetuates this our Creation, and as it were Creates us anew every moment, by his continual preservation of us. As the Sun every moment sends forth as much light into the air, as it doth the first moment when it riseth.

So that, Beloved, every one of us owes as much love unto the Lord our God, for every moment of his life, as if every moment of his life he were anew Created; which may be made evident almost unto sense, if we consider the manifold wayes whereby the Lord our God preserves us; which summarily may be reduced to two heads; 1. Removing of evil, and so God is properly called a Saviour, a Deliverer, &c. and 2. by conferring of good, and so he is stiled a Father, a Shepherd, a King, &c. These are funiculi Adami, Hos. 11. the bonds and cords of love, wherewith the Lord our God draws every Son of Adam to a reciprocal affection, and answer­able love of himself: For thus loving the Lord our God is unto every man, and even Nature it self teacheth every man this reciprocal affection; insomuch that the Hea­then of old time loved and adored the Sun and Moon for giving them light; Juno, or the air for their breathing; Ceres for their bread; Bacchus for their wine; Osiris and Isis for their [...], saith Diodorus Siculus; and lest they should not love the Author of their preservation, they made a Deity for almost every particular good thing they enjoyed, and for every particular evil they avoided, whence came that [...], the plurality of Godlings into the world: A bad effect of a good cause; they loved the Author of their preservation. And shall not we, who know him better than they did? David gives us an example of love for the former kind of pre­servation in himself; I will love thee, O Lord my God: The Lord is my stony Rock, and my Defence, my Deliverer, &c. Psal. 18.1, 2. St. Paul of the latter, God doth us good, Giving us rain from Heaven, and fruitful seasons, feeding our hearts with food and gladness, Act. 14.17. and 17.25. He gives to all life and breath, and all things, that they might seek the Lord, if happily they might feel after him, and find him. So that had we but a meer Natural Estate, and a life that is but a vapour given us, and preserved, unless we be more unthankful than the Gentiles were, we must love the Lord our God, our Creator, our Preserver. Nay, every unbeliever is inexcusable, if he love not the Lord his God with all his heart, with all his soul, and with all his mind, even for these reasons, since even the reliques of Natural Justice dictate thus much unto every man, that he ought to love him with all he hath, of whom he hath [Page 365] received, and to whom he oweth all [...]t [...] hath, and therefore that we ought to love the Lord our God, with all our heart, who is the God of our heart, Psal. 73. That we ought to love him with all our soul and mind, whose, all souls and minds are, Ezech. 18. That we ought to love him with all our strength, who is the God of our strength, Psal. 27. But such is our unthankfulness, we either altogether neglect, or at lest divide common Obligations. 'Tis true indeed, God preserves both man and beast; herein they agree in respect of meer Natural Estate, let us consider him in a state above meer Nature. God is pleased to condescend to enter a Covenant of Crace to be his God, in comparison of which he is said not at all to care for the beasts, 1 Cor. 9. But we have unthankfully and unfaithfully broken the Covenant of our God, so that he might most justly hate us, who hated him first; yet see the riches of Gods goodness, even when we were enemies, God the Father so loved the sinful world, that he gave his only begotten Son, that whoso believeth in him should not perish, but have everlasting life: And greater love than this hath no man, saith the Son, than that a man should lay down his life for his friends, Joh. 15. for whereas scarcely for a Righteous man will one die, yet peradventure for a good man some would even dare to die: But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us, Rom. 5.7, 8.

And the Father, and Son send the holy Spirit to teach us all things to lead us into all Truth, to excite and stir up the love of the Lord our God in our hearts: Thus the Father, the Son, and the holy Spirit loves us; thus God loves us with his whole self, and as I may so say, with all his heart, with all his soul, and with all his mind: How reasonable and just a thing it is—and yet what a great matter is it, if dust and ashes, by way of requital to the great God, for his exceeding great unde­served love, love him again with all his heart, with all his soul, and with all his strength, with his whole self! for what could God do more for us to merit our love? and what can we do less for him than to love him again? his merit callengeth no less, no, nor our duty more. I told ye before of Gods condescension to Covenant with us; and this is the condition of the Covenant, yea all the Duty of Man unto his God; for what doth the Lord thy God require of thee, but to fear the Lord thy God, to walk in his wayes, and to love him, and to serve the Lord thy God with all thy heart, and with all thy soul? Deut. 10.12. And howsoever as in this place, so elsewhere, many other duties are enjoyned, yet this Love of all the rest is the most excel­lent: I shew unto you a more excellent way, saith St. Paul, 1 Cor. 12. ult. Not only,

1. Because it is more lasting and durable than all the rest, and therefore preferred before Prophesies, Tongues, Knowledge, yea before Faith and Hope also; 1 Cor. 13. ult. But also,

2. Because the best and greatest duties otherwise performed towards men, as to bestow all our goods to feed the poor, or towards God, as to yield our bodies to be burned; they are not only not great, but nothing at all without Charity. Yea, on the contrary, the very least and meanest duty performed from this principle, as the giving of a Cup, and but a cup of water, and that cold water, it looseth not the re­ward; a [...], as if he should say, He shall have a great reward, Mat. 10.42. Yea, to do our Neighbour the greatest evil, if not out of hatred was pardonable, and a means found for his safety, Deut. 4.42. yea though he kill him not, though he do him no harm, yet if he hate him, he is a murderer, he is reputed to do him the great­est hurt, 1 Joh. 3.15.

So that it appears as commodious and profitable, as just and reasonable, that we love the Lord our God with all our heart, &c. Not that the love of our God is pur­chased, or that it looks at a further reward, but upon our love of God, there fol­lows a reward, as St. Bernard, Non sine praemio diligitur Deus, etiamsi absque praemio in luctu diligendus sit Deus. And that reward, what is it? but he himself that is beloved, Gen. 15.1, 2. habet praemium, sed id ipsum quod amatur, as he goes on, for so he loves them that love him, which is his second love, Prov. 8.17.

But for our better understanding of this reward, we may distinguish it into that which we obtain in this life, and in that to come.

According to the distinction of the Schoo [...] that Beatitudo is either Viae or Patriae; that Beatitudo viae is our Union with God by Faith and Love, and he that is thus joyned unto God is one spirit with him that loves him; happy union when it comes to pass; he loves all the souls of those that love him; he keeps his mercy for thousands of those that love him, Exod. 20. Dan. 9.4. And all things work together for good to them that love him, Rom. 8.28. 2 Cor. 3.

O blessed Union! I would to God we did well consider of it, what a deal of toil it would save us; for I beseech you, what do we seek for in our looser time of youth, in pleasures of all sorts, but only the best good? what else but the same good in our riper years, in pursuit of honour and reputation? what follow we after in our old age, but the chief good in wealth? we think 'tis there, as he that said he had much good laid up for many years. Thus we pursue the best good all our life long, and but catch at the shadows of it, embrace nubem pro Junone: Thus Impii ambulant in cir­cuitu; they go about and about, and pursue the chief good throughout all the Crea­tures in particular, and say, who can shew us any good? Beloved, to shew you uno intuitu, all at once what we all desire and seek for, as it may be had without all this trouble; Ostendam tibi omne bonum, I will shew unto thee all good: 'Tis our God, and thus to love him is to have him. This is the goodness that God hath laid up for them that love him, and that before the eyes of Men.

2. But as for that Beatitudo Patriae 'tis beyond expression, Eye hath not seen, nor ear heard, nor hath it entred into the heart of man, the things which God hath prepared for them that love him; yet the Spirit of God sets this reward out by the most glo­rious things we either see or hear of, or can enter into our heart: For, 1. What's more glorious than a Crown and a Kingdom? but God shall give the Crown of Righteousness to every one that loves him, 2 Tim. 4.8. the Crown of Life to those that love him, Jam. 1.12. The Kingdom of Heaven to those that love him, Jam. 2.5.

But perhaps so long an Exhortation was not needful, for we do love the Lord our God with all our heart, with all our soul, and with all our mind?

Would God we did! but it's as easie a matter to discover whether we do or not, as 'tis to say we do; wherefore I appeal to thee who ever thou art, whither stands the bent and inclination of thine heart? Is it towards God, and the doing of his Will, or towards thy self, and the doing thine own Will and Pleasure; or because the heart is deceitful, dost thou seriously endeavour with all thine heart, with all thy soul, and with all thy mind, and with all thy strength, to keep the Commandments of thy God?

You know Beloved, yea and the world knows too, whether it be thus with us or no; if it be so, how comes it then to pass, that there is so much hearing now a days, what the Will and Commandment of God is, and so little practice of it? so much holy conference, and so little holy doing? Some Religious prattler would say, That the Commandments of God are done to our hand, and that there's nothing now to be done by us, but to believe that they are done for us, and to talk of them.

A Generation of men like those in Ezechiels time, They come unto thee (saith the Lord to Ezechiel, chap. 33.1, 2.) as the people cometh, and they sit before thee as my people, and they hear thy words; but they will not do them, for with their mouth they shew much love, but their heart goeth after their Covetousness, for they hear thy words, but they do them not.

Alas, they consider not what Christ himself saith, Joh. 14.21. If ye love me keep my Commandments; and therefore the love of God, and keeping his Commandments are joyned together, as being of one and the same nature, as Exod. 20. Dan. 9. be­side other places; nay, in express terms, This is the love of God (saith St. John) that we keep his Commandments, 1 Joh. 5.3.

But if these fall short of the holy Commandment, what shall we say of others, who yet pretend, and would be thought to love God with all their heart, though they make not so great an outward shew of it, as they are wont to say?

But if a man love me, saith our Lord, he will keep my words, and my Father will love him, and we will come unto him and dwell with him, Joh. 14.23. Christ knocks at the [Page 367] door, thy heart, wherewith thou sayest thou lovest him, and would fain enter; prae amore excludis foras? dost thou shut him out of doors for meer love? dost thou bur­den him for love? Here we may mind you of that Proverb, The old Cart lasts longer than the new: dost thou wound him for love?

Thou pretendest thou lovest God, I appeal unto thee, Art thou not a lover of pleasure more than a lover of God? dost thou not rather love to inveigh against others, for not loving him, than to love him thy self? dost thou blaspheme that wor­thy Name of Christ by which thou art called? dost thou not again by thine oaths raise those wounds, wherewith thy God and Saviour testified his love unto thee? This is not so much as to shew love with thy mouth, and canst thou say thou lovest the Lord thy God and Saviour. Behold then Beloved! These and such like are the wounds which the Lord our God and Saviour hath received in the house of his friends, Zach. 13.6. such as pretend they love him. And can we say, that we love him with all our heart?

But alas! there's more need of means and helps to do this then of conviction, that we do it not: Our safest way in this case is to hearken to the Psalmist's Counsel, O ye that love the Lord, see that ye hate the evil, Psal. 97.10. The reason is evident, be­cause they who enter a league of amity and friendship, have as common friends, so also common enemies. But because the hatred of evil, in the beginning of the Chri­stian life, may consist with a committing of evil, according to that, Rom. 7.15. That which I hate, that I do, and by reason of sin the love of many grows cold, saith our Sa­viour, Mat. 24. Therefore we must strengthen our hatred of evil with the fear of God: And the fear of God (as the wise man speaks) driveth out sins, Ecclus. 1.21.

This fear of God is the beginning of the love of God, saith the same Wise Man, chap. 25.12. For as the needle ye know draws in the thread, which unites and joyns the the cloth together, and makes of two one; so the fear of God, which is the needle, whereby [...], they were pricked, Act. 2.37. brings in the love of God, which unites and knits man unto his God, and he that is thus joyned unto his God is one spirit with him, 1 Cor. 6.1. and knits men to men, as Act. 2.37, 44. and 4.32. When love is thus perfected it casteth out fear, 1 Joh. 4.18. as we cut, or take off the needle, when the cloth is sewed together; by which means it will come to pass, that the Commandment will be easie, since love is the fulfilling of the Law: And this is the love of God, that we keep his Commandments, and his Commandments are not grievous, 1 Joh. 5.3.

But because we have no power of our selves, neither to hate sin, nor to love the Lord our God, let us pray to the Lord our God, that according to his gracious pro­mise, Deut. 30.6. he will be pleased to Circumcise our hearts, that we may love the Lord our God with all our heart, with all our soul, and with all our mind: Grant this, O Father, through Jesus Christ.

NOTES more at large on the same TEXT.

Thou shalt love the Lord thy God, &c.

THere were Four Sections of the Law, which the Jews observed more Religiously;

  • 1. That, Exod. 13.3, 10. touching the coming forth out of the Land of Aegypt:
  • 2. That, vers. 11, 16. touching the destruction of the first-born of the Aegyptians, and Conservation of the Jews first-born unto God:
  • 3. That Deut. 6.4, 9. touching the Property and Service of God.
  • 4. That, Deut. 1.13. touching the former and latter Rain.

To the end of every one of these Four the Lord gives Command that these should be for a sign upon the hand, and for a memorial, and frontlets between the eyes, which the Jews literally understood.

These Four parts of the Law, they wrote in two several Parchments; and

  • 1. One of them they bound to their fore-head, from ear to ear:
  • 2. The other to their left arm against their heart.

1. That on their heads, that they might mind, think upon, and remember these parts of the Law.

2. Those on their arms toward their heart, that they might be suitably affected, and accordingly practise them: as it is our custome for remembrance of what we would not forget, to use some sign, which may put us in mind of it.

These they used superstitiously, and accordingly as they would seem more Reli­gious, they made them more large.

These are called in the Original [...], i. e. Conservatoria, instruments for keep­ing something, which the LXX turn [...], wherefore ye read, Mat. 23. where our Saviour speaking of the Pharisees hypocrisie, vers. 5. They make broad, saith he, their Phylacteries.

That which they first recited of all these Four parts of the Law, is that, whereof the Text is part, because in it is contained the property, doctrine, and chief service of God, which is the foundation whereon all the rest depend. This they first reci­ted every morning and every evening; and a Theme it is most worthy of our morn­ing and evening Meditation; and therefore this being first in the Pharisees memory, he puts it first to the question.

We have in this Chapter our Saviours disputation with the Pharisees and Hero­dians, vers. 15,—22. touching Tribute; they sought to intangle him in his talk: the very scope of Pharisaical men.

As elsewhere, he passed through the midst of them and went his way; so here vers. 23,—34. the Sudduces enter dispute with him touching the Resurrection.

When the Pharisees had heard that he had put the Sadducees to silence, v. 34, 35. one that was a Lawyer, puts a question to him touching the great Commandment. And in this dispute we have a very good method observable, for our Lord having taught that there is a Resurrection to come, wherein they who shall be thought wor­thy, shall be as the Angels of God; in this dispute he teacheth what is the only way, whereby we may obtain that heavenly Conversation, and that blessed Life, namely by the observation of these Two greatest Commandments; 1. The love of God, and 2. The love of our Neighbour: So fit it was, that he who came down from Hea­ven, Joh. 3. should teach the way to Heaven: That he who came forth from God, and conversed with men, should instruct them in the way to God.

Whence we see the weight and moment of this doubt, which the Pharisees pro­pound unto our Lord, vers. 35. What is that great Commandment, which if I fulfill, I may please God; which if I fulfill not, though I do many other duties, yet I shall not please God; if I be earnest in the less, and neglect the greater, I shall not please God. This great question our Lord answers in the Text.

We have in the words these truths:

  • [Page 369]1. Thou shalt love the Lord thy God.
  • 2. Thou shalt love the Lord thy God with all thy heart, with all thy soul, and with all thy mind.
  • 3. This is the first and great Commandment.
  • 4. The second is like unto it: Thou shalt love thy Neighbour as thy self.

1. Then, of the first point, Thou shalt love the Lord thy God.

The first point contains the duty, the second the extent and intensness of the duty.

The reason in regard of the object, Lord, God, thy God: of the subject Israel.

2. Jehovah is said to be God; it was the tenent of Antiquity, that to be a God, was nothing else but to do good unto mankind: Dei proprium est servare, ac benefa­cere, saith Tully; 'Tis the property of God to preserve from evil and do good. Hence is that of Hesiod, [...], and in the Greek Proverb, [...] ▪ One man is said to be a God unto another, when he imitates God in doing good:

—Sic me servavit Apollo.
—Deus nobis haec otia fecit.

Now because good and goodness is the object of God, and to do good is the pro­perty of God: Surely God himself for this reason must needs be lovely, and be lov­ed of us.

3. Lovely because God; lovely also because thy God: for howsover it be true, that virtus laudatur in hoste; Virtue and goodness is laudable and lovely, even in an enemy, even those whom we have known by report to be good, they kindle in our hearts the love of them: how much more then when known to be our God? good, and good to us, doubles the affection: God and goodness they are in a sort reci­procal, but much more strengthened by relation unto us, Cant. 2.16. My Beloved is mine; his death, his resurrection, his ascension, saith the Spouse; and this love of Christ constraineth us, That if one died, then all were dead; that we that live should not live unto our selves. My Beloved is so mine, and I am his; his by conforming un­to his death, Ezech. 16.8.

4. In regard of Israel, the true Church of God, which is born of God, and taken out of Jesus Christ, as the true Eve out of the true Adam, Ephes. 5.30. We are mem­bers of his body, of his flesh, and of his bones: That aurae divinae particula, that por­tion of divine life in us, affects and earnestly desires union with the whole, whence it was taken; it looks back to the Rock out of which it was hewn. Thy desire shall be unto him: it is mystically to be understood of Christ and his Church, Ephes. 5.

There is a frequent groaning and sighing in pious Souls, they know not for what, which indeed proceeds from what is of God in us, which longs for intire union with the God of Life, which the Psalmist more fully expresseth, My Soul is athirst for God; therefore David cryes, Wo is me that I am constrained to dwell with Mesech.

Thy God, the Lord speaks to us all, who ever are his Israel, as to one man: See Notes in Exod. 20.1. The Lord hath a right and interest in his people, the Lord thy God; that is, the Being of all Beings, past, present, to come, Exod. 3. Rev. 1. where­by God, Israel hath advantage of all the world: All Nations worship one Creature or other for their God; Israel owns the whole Deity: We are not our own.

Note here an evident sign of our great Apostasie from our God; were there other­wise any need of a Commandment to love the Lord our God? Surely what is good is lovely, because it's good, and what is better is more lovely, because it's better; and what is best of all is most lovely, because it's best of all.

Repreh. This reproves us of our envy one against another, and that most unreason­able, for the love of our God, like that which was between the Jews and the Sa­maritans: so envious we are one against another, that we will not allow one ano­ther to love the same God, to hear the same Word, to partake of the same Ministry, to receive the Sacrament; and so spend our vapour, and spin out our short thred of life in being hateful, and hating one another, biting and devouring one another.

Did not old Jacob foretell, that the people should be gathered together unto Je­sus [Page 370] Christ? Gen. 49.10. Ʋnto him shall the gathering of the people be. Doth not the Prophet Esay tell us, That the Lord will have mercy upon Jacob, and will yet choose Israel, and set them in their own Land, and the strangers shall be joyned with them, and they shall cleave to the house of Jacob; and the people shall take them, and bring them to their place, Esay 14.1, 2. what is their place? what else but their God? so [...], which signifieth a Place, is one of the Names of God; and they give for reason, be­cause every place is full of his Glory: And 2. He himself is locus mundi, the place of the world, Exod. 33.21. 3. Where ever the Saints of God are, he is with them, Exod. 20.24. In every place where I shall come and set my name, I will come to thee: Where two or three are gathered together in my Name, I will be with them. This is the place whither every one of us ought to come, whither we ought to bring one ano­ther: Lord, thou hast been our dwelling place, &c. Psal. 90. our Temple, our Tabernacle, our House, Jer. 23.3. Doth not the Lord promise, I will gather together the remnant of my flock out of all Countries whither I have driven them, and I will bring them to their folds? The fold is the Divine Nature it self, Joh. 10. Doth not the Lord him­self say expresly, When I am lifted up, I will draw all men unto me? Joh. 12.32. and this he spake (concerning his death) signifying what death he should die: The love of Christ constraineth us, 2 Cor. 5.14, 15. Doth not the same Apostle conjure the Thessalonians by the same reason? 2 Thess. 2.1. So zealous were they in their love to God and Jesus Christ, for the promoting of it in all men: Tros, Tyriúsque, Jew, Gen­tile, Circumcision or uncircumcision. And shall we envy one another that which we ought to promote and further, and advance one in another? The Divine Nature and means of Grace, and growing in the love of our God is not like these outward things, which one alone can enjoy, and if one do, another cannot, as money and a garment, &c. but only one man can be made rich by a summ of money, nor more than one man covered with one garment, nor more than one man fed with one mans portion of meat: But God may be mine and his. There are branches of the same tree, which grow out of opposite sides of the stock, yet are all of the same tree: Envyest thou for my sake? saith Moses, would God all the people were Prophets! Numb. 11.20. Would God not only thou, but all that hear me this day, were both almost and altogether, such as I am, Act. 26.29. The elder Son (Luk. 15.28.) was pettish, an­gry and envious at his younger Brother, because he was returned to the love of his Father, but his Father reproved him for it: So was, Jonah 4.1. but the Lord also re­proves him. When we have gotten, or think we have gotten the start of others in Gods love and obedience, we are prone to envy others, who begin to be turned un­to God, and directed unto his love.

Peter having made a glorious profession of his love to Jesus Christ, asks, and what shall this man do? Joh. 21.21. Our Lord checks his curiosity, If I will, saith he, that he tarry till I come, what is that to thee? follow thou me: Dost thou envy at Johns love of Jesus Christ; at any gracious mans love unto God? envy him not: What is that to thee? follow thou thy Lord: what if another do not? Luk. 9.49, 50. O let us, let us, I beseech ye, consider that this is no argument of our love to God. 'Tis the bo­num commutabile, the mutable and temporal good, that divides Lot from Abraham, one of us from another: who shall get more wealth, more power, more authority: the summum bonum, the bonum immutabile, that unites, that joyns all in one, bonum quò communius, eò melius; as the light of the Sun, good Counsel, Salvation, [...], common Faith, Tit. 1.4.

O Beloved, let the worldlings, the children of this world strive for their promo­tion in this life; let us bring others to the fold, promote the Law of God in one another. As Andrew called Peter to participation of Christ, Joh. 1. Philip called Na­thaniel. All the Church invite one another, Esay 2.2. Let us consider one another, to provoke unto love and good works, Hebr. 10.24.

Repreh. 2. This reproves us, who cast away our best affection, our love, upon things unworthy of it, things of no weight, and mean time neglect the weighty things of the Law. This makes us like the things themselves, facti sunt abominabiles, sicut ea quae dilexerunt, Hos. 9. The world is but a shadow, a transient, a passing shadow, [...] [Page 371] [...] it must needs therefore be, saith one of the Ancients, that he who is joyned unto it, must be moveable and inconstant also.

The heart, soul and mind are all Gods, and his making, and he made them for him­self, and the mans perfection is in the return of these unto their fountain.

Consol. But how can I love the Lord my God? fear him I may, being the great and terrible God, Deut. 28.58. Yea love him thou mayest, thou oughtest. Because similitude is the ground of love, and because thou art not like to thy God, thy God becomes like to thee, as Job. 33.6. Elihu (which signifieth God himself) said, I also am formed out of the same clay: because the Children are partakers of flesh and blood, He also took part of the same, Hebr. 2.14. And so God is man in Jesus Christ; but is Jesus Christ Jehovah? See Notes in Exod. 20.2.

2. Thou shalt love God with all thine heart: And these words are part of that first Section of the Law, (which as I told you) the Jews recited every day twice, every morning and every evening, and may be unto us this day a morning and evening Meditation.

But some weak Traveller in this most excellent way, may conceive it too small for him to walk in, too long, pathless and untrodden, unbeaten, dark, impas­sable, wildred, mountains too high to be overcome, the gate too narrow to crowd through it, and himself too weak, too unable to finish his course.

Doubt not, despair not; this perswasion comes not from him that calleth thee, only from unbelief: they could not enter in because of unbelief, that perswades thee all this: Go then on with Faith, and add to thy Faith Vertue; Faith is strong and mighty in operation, that is a sure confidence of what is hoped for, that overcomes the enemies, that removes the mountains, Mat. 7. And Love is stronger than Faith, and nothing is difficult unto Love, that makes all light.

But herein God may seem to deal hardly with the man, he hath given him all things, and now he takes all things from him: what else doth he, when he com­mands him to love him with all the heart? &c. if we must love the Lord our God with all our heart, then we may love no person, no thing else?

That followeth not, for the Lord himself, who challengeth all our love, he him­self commands the Husband to love his Wife, neighbour his neighbour, to love the stranger, to love our enemies. Wherefore for our better understanding of this, when the Lord commands us to love him with all the heart, we must know that no Crea­ture ought to have that degree of love in our hearts, which our God hath; but what ever Creature we love it must be for God, in God, and unto God.

1. For God, when God himself is the cause why we love the Creature, we are most averse from the love of our enemies, yet for Gods sake we love them.

2. In God, we love the Creature when we seek no delight in it, place no end, no rest in it, but love the Creature in God, and God in the Creature.

3. Ʋnto God, when we love the Creatures, when we love them in order unto God, as they are instruments serviceable unto God; when therefore the Lord our God layes claim to all our love, yet allows us to love the Creature, he deals with us as the Master of an House with his Steward, and such is, or ought to be every one of us to our God; we must pay unto him all our love, our desire, our hope, our joy, our delight, &c. And this done, he gives us order to lay out so much of our love upon our Parents, so much upon our Friends, so much upon our Children and Ser­vants, so much upon Strangers, so much upon our Enemies, and of all these our dis­bursements we are accountable unto the Lord our God, and so this Commandment have we from him, saith St. John, That he that loveth God, love his Brother also, 1 Joh. 4.21.

Repreh. Who love not God with all their minds; if this Commandment were ob­served, what a world of vain foolish chat, that I say not impious and wicked dis­courses would be silenced; we see it in this instance, if some bold fellow dare in­terrupt foolish and vain babling with some savoury discourse, what a damp it strikes into the hearts of all present: They say, must not men talk of their affairs!

Obser. A rule for love of our selves; Primum in unoquoque genere est mensura reli­quorum; [Page 372] I must love the Lord my God with all my heart, and this is the first Com­mandment: In order to this Commandment, I must love my self in God, and for God, and no otherwise; if otherwise I love my self, I am then guilty of that vici­ous [...], or self love, which is the leading sin in these perillous times, as the A­postle foretold, 2 Tim. 3.2. as the love of God and our neighbour is the leading Grace, and first fruit of the Spirit, Gal. 5.

In opposition to this vicious self-love, our Lord requires of every one, who would be his Disciple, self-denial, and hatred of his own life: when therefore we thus deny our selves, and hate our vicious and sinful selves for God, and love our selves in God and for God: Out of this first Commandment proceeds the second like unto it; Thou shalt love thy Neighbour as thy self: with such a love thou shalt love thy Neighbour as thou lovest thy God, and with such a love as fulfills all the Command­ments, saith the Apostle, Gal. 5.14. All the Law is fulfilled in one word, Thou shalt love thy Neighbour as thy self.

2. There are degrees in the Commandments of God; first and second, greater and less, all are not equal.

2. Why is this Commandment said to be great?

A thing is said to be great two wayes

  • Quantitate molis, &
  • Quantitate virtutis.

1. In regard of bulk; or, 2. In regard of power and virtue: The latter way this Commandment is said to be great, or the greatest, as it is called by the V. Lat. by reason of the virtue, power and efficacy of it, and that is in regard of the subject, and duty it self.

1. In regard of the subject, who ever thus loves God with all his heart, his heart, soul and mind must be enabled hereunto with the spirit of God, 1 Tim. 1.5.

It is the first fruit and strength of the spirit, Gal. 5. The Lord circumciseth his heart, that he may love him, Deut. 30.6. with all thy heart; God will take away the foolishness of thine heart, Col. 2.11, 12.

2. The duty it self is most required and best accepted by God, it swalloweth up all other love, concupiscence and desire; for he who loves God with all his heart, he can love nothing repugnant unto God, nothing but in order unto God, he loves himself only for God, and in order unto God; he loves his neighbour, out of this love of God, even as he loves himself, i. e. in order unto God; so he loves his neighbour, that is, is of one heart, one soul, and one mind with his neighbour, as Act. 4.32. So that his love of his neighbour, and love of himself is no way contrary to that intire love of God.

Yea, this love of God draws on with it the observation of all the Commandments, if ye love me keep my Commandments; if therefore we keep not the Commandments, we love not God; yea, howsoever many duties are enjoyned us, besides this of love, yet this of all the rest is the most excellent, 1 Cor. 12. ult. and that for two reasons:

1. It is most durable, and that which out-lasts all the rest, and therefore is pre­ferred before prophesie, tongues, knowledge, yea, before faith, and hope it self, 1 Cor. 13. ult.

2. The love of God is the seisin, the common ingredient of all the Christian man's actions, that precious tincture, that Chymical dust, that turns all it toucheth into Gold, as they say Midas did. And whatever wants this tincture, 'tis like the terra damnata, 'tis nothing worth. Hence the Apostles general advise is, Let all your do­ings be done in Charity, 1 Cor. 16.14. a rule so necessary, that the best and greatest duties otherwise performed, whether towards God, or towards our Neighbour, they are of no value.

Obser. 1. This refutes a cavil, wherewith we subtilly deceive our selves, and flat­ter our selves into a self-love, instead of the love of God and our Neighbour. Cha­rity we say begins at home; and when we are called upon to love our Neighbour, be merciful, &c. we measure out that love unto our Neighbour by our self-love, not by the love of God: But we must know there is no Commandment in the whole Word of God to love our selves, 'tis only supposed: There is no ground for this Pro­verb [Page 373] as we use it, but the contrary is true, Charitas non quaerit quae sua sunt, 1 Cor. 13 5.

Obser. 2. Observe the integrity and sincerity of our love towards God, it must be with all the heart, with all the soul, with all the mind, with all the strength; which we are not to understand so as too many do, for sincerity and uprightness only, as it is opposed unto hypocrisie and dissimulation, for so even the very lowest degree of love must be sincere and without dissimulation, Rom. 12.9. Eph. 4. And therefore the Pass­over must be eaten with the unleavened bread of sincerity and truth, 1 Cor. 5. but when we speak of the integrity of our love to God, it is so to be understood, that the love of God ought to be intire and perfected in us, as St. John speaks, 1 Joh. 4.12. and when that comes to pass see what followeth, vers. 17. Herein is our love made perfect, that we have boldness in the day of judgment, because as he is, so are we in this world.

It is not to be performed with [...], an heart, and an heart: The Lord requires the whole heart, not with a soul, and a soul, [...], is as a man that hath two souls.

Repreh. Those who pretend to love the Lord, but 'tis only [...], with their un­derstanding, but that is here set in the last place, we must first love him with our heart and soul: The first and principal thing the Lord requires of us, is to give him our heart; My Son, give me thy heart.

Obser. 3. Observe then what is the principal good, 1 Cor. 13. ult. 2 Pet. 1.

Obser. 4. See the summ and perfection of all the works of God, even the love of God, the first and great Commandment, that which is the fulness, all the rest are but a part: The Apostle so speaks of it, 1 Cor. 13. When that which is perfect is come, i. e. Charity; this is the first, the great Commandment. That which is the ruling, the reigning Grace: This was meant by the Reign of David the King, in the Genealo­gie of our Lord, though there were many Kings, yet David only so called, Mat. 1. And in the story, ye find the Lord no where so zealous for the Reign of any, as for the Reign of David: his Name speaks the reason, it sounds Love; the first and great­est, the ruling Grace.

Here I shall endeavour to satisfie a doubt, 1 Sam. 16.10, 11, 12. Jesse made seven of his Sons to pass by, David yet remained, he was the eighth, 1 Sam. 17.12, 14. Jesse had eight Sons, and David is said to be the youngest, the eighth (I repete no­thing which I delivered touching the eighth in my last Exposition) ye may observe in that scale of Graces, like Jacobs Ladder, from Earth to Heaven, it consists of eight rounds, 2 Pet. 1.7. That Charity is the eighth and last, even Christ the Love of God, Col. 1.13.

But how is David then said to be the seventh, as he is expresly, 1 Paral. 2.15?

I know what is commonly answered, that in the first place the Scripture reckons David's adopted Son Jonathan, in the last his Natural Sons only: I know not how that satisfieth, because I know no Scripture whereon that answer is grounded; but sure I am, the true David, Christ is the seventh, the Sabbath, the Rest-day, the true [...], Heb. 4.9, 10. The rest from sin, Mat. 11. so Love also is the seventh round in the scale of Graces, 2 Pet. 1.7.

But why was David so zealous for Solomon to Reign? 1 King. 1.30. so he had sworn, and again swears to Bathshebah; let us not think the Scripture here records only Natural affections, such as Historians commonly relate, it aims higher. Solo­mon is Jedediah, the Beloved, or Love of God, the Type of Christ in the Spirit, 2 Sam. 12.25. Jedidiah, Charity, the bond of perfectness, Col. 3.14, and vers. 15. the true Solomon, the true Peace of God that rules in the heart, a type of the true Solomon, the Prince of Peace.

True it is, that not only every known reigning sin, but also the shews of Vertue and Piety; these labour to obtain the Kingdom: Thus Saul, i. e. the Law, would have killed David. Thus Absolon, a type of those under the dispensation of the Fa­ther. Thus Adonijah, 1 King. 5. i. e. Knowledge, the Abomination of Desolation, Dan. 12. and for this end he gets Joab over the Host: Abiathar the Priest, pretence [Page 374] of Holiness; but Zadock, Benajah and Nathan, Holiness, Edification, and the Graces of the Spirit: these were not with Adonijah. Thus the Scribes and Pharisees opposed the Kingdom of Christ; but maugre all the opposition of the Law, maugre all the opposition of Science, falsly so called, yet have I set my King upon mine holy Hill, Psal. 2. The love of God shall be the first and greatest, Charity shall reign.

[...].

The Syriac Interpreter inverts this order: This is the great, the first; and so doth the Hebrew Matthew, set out by Munster; so likewise doth the Vul. Lat. howbeit, because the Greek here, which our English Translation followeth, mentions the first first, and the parallel place, Mar. 12.28, 29. speaks of the first Commandment only.

  • 1. I shall shew the reason why this Commandment is said to be the first.
  • 2. Then why it is said to be the great or greatest of all the Commandments: which done I shall
  • 3. Make use of all unto our selves.

1. Why is this Commandment said to be the first?

Divers wayes a thing may be said to be first, and before other: I shall name here only those which are most proper to our purpose, which I shall reduce unto these two respects;

  • 1. In regard of the Law-giver:
  • 2. In regard of man to whom the Law is given.

1. In regard of the Law-giver, he himself is the first and chief good, yea, all good: Ostendam tibi omne bonum: Since therefore love is naturally carried unto goodness, and first in order of dignity unto the first and chiefest good; there is good reason why we should first love him, and consequently this should be the first Com­mandment.

2. Next to the order of dignity, is the order of intention, or the end which the Lawgiver aims at, and hath first of all in his mind, and that certainly is the love of God, 1 Tim. 1.5. The end of the Commandment is love. For howsoever the know­ledge of God must precede in order of time, because not only—Ignoti nulla cu­pido; there is no desire of that which is unknown: but also there is no love, no hope, no fear, no joy, in a word, no affection at all toward that, whereof there is first no knowledge, we cannot love, desire, hope, fear God, unless first we know him; yet this is to be understood in order of time: as for the order of intention which God aimed at, he would not that the man should rest in a contemplative knowledge of God, but should be affected according to his knowledge, which must cease; but love must remain, 1 Cor. 13. Nay, Charitas intrat ubi scientia foris stat: yea, although fear go before love, according to that, Primus in orbe Deus timor fecit, & timor est prima mensura Divinitatis: yet that is to be considered, in regard of the mans fall'n estate; for fear of punishment, had never been, unless first sin had come into the world, as ye may observe, Gen. 3.

And initial fear makes way for love, as a serviceable means, unto the end, which being obtained and perfected, as principally intended, fear is cast out, as being used only as a means to obtain the end, with which it cannot consist: As Physick having brought us to an [...], or good habitude of body, is it self purged out; and there­fore the Wise Man saith, Ecclus. 25.5. That fear is the beginning of love, &c.

2. This Commandment, to love the Lord our God, &c. is first in regard of man, and that both 1. In regard of his Obligation to act towards his God; and 2. His Principle of action. 1. In regard of his obligation to act; surely the work of Crea­tion and Preservation whereby Gods prevents the man, layes the first obligation and tye upon the man, to love, and to be thankful unto his God, as I have shewn; which truth the Gentiles held in unrighteousness, as the Apostle proves, Rom. 1.18, 21. 2. His principle of action, which must be In obedientia Charitatis.

Consol. Oh but these are evil dayes! the evil dayes cannot hinder thee from union with thy God, Psal. 17. The Prophet having complained in like sort, comforts him­self vers. 15. As for me, I will behold thy face in Righteousness; and Rom. 8. Nor height, nor depth shall separate us from the love of God. May it not be feared thou lovest him [Page 375] with half thy strength? as an harlot willing to be forced; thou lovest the world, or the flesh, or the pride of life, or some or all of these, and that causeth thy disturbance.

Thou canst do what thou canst do, no man in his wits but will yield to that, to love the Lord with what power thou hast, love him with all thy heart; know, he searcheth the heart, love him with all thy soul, he hath made us this soul, and knoweth it; love him with all thy strength, all power is his, and he knoweth what power he hath given thee: Try how far thou canst love him, no man knows what he can do till he hath tryed.

The Pharisees of old knew very much of Gods Word, and spake very much of it, and they of all others most reasoned with our Saviour concerning God; but our Lord tells them, I know, saith he, that ye have not the Love of God in you, Joh. 5.42.

And we may say the like of the Pharisees in these dayes, they are great talkers of God, and of Religion, like Amorites, and will know all things knowable; but bitter men they are; (so Amorites also signifie) and therefore they have not the love of God in them: We know that we have all knowledge, which puffs up and makes proud; but it's Charity that edifieth and builds up, 1 Cor. 8.

That knowing Knowledge is the dust, the food of the Serpentine Generation, ac­cording to their doom, Gen. 3.14. which the Prophet, Esay 65.25. tells us, must be fulfilled in these last dayes, even the knowing Knowledge, which Jehu cuts off: so the Chaldee Paraphrast renders, 2 King. 9.8. him that pisseth against the wall: and therefore David prayes, Psal. 90. That the Lord would teach him to number his dayes, that he might bring unto him a wise heart (so the words signifie) not a wise head, not a strong head-piece.

Sign. How canst thou say thou lovest thy God with all thy heart, when thou knowest thou lovest the world; ye Adulterers and Adulteresses, &c. wouldst thou believe thy Wife, should she say she loved thee, while she prostitutes her self unto another man? And art thou the loving Spouse and Wife of thy Maker, yet lovest his enemy? thou doest ipso facto become his enemy: Inimicus Dei constituitur, Jam. 4.4.

The love of God proceeds from a pure heart, a good conscience, and faith unfeign­ed, 1 Tim. 1.5. how can thy love proceed from a pure heart, when thou sayest thy heart cannot be pure? How can thy faith be unfeigned when yet thou believest not thou art able to love the Lord thy God with all thy heart.

Love will suffer nothing to intervene, to separate from the party we love, that may hinder union, [...].

I know well the contrary doctrine is and hath been taught; but [...], It's an holy thing to prefer the truth before all Opinions and Authority of men. Our Lord and his Apostles, when they taught the Gospel, they gave not pre­cepts to be done in another life, but in this life: and therefore Act. 5.20. The An­gel commanding the Apostles to preach the Gospel, calls it the words of this life: And it is very observable, that our Lord speaking of this Commandment, doth not cite these words out of Exodus, wherein is contained the Law out of Mount Sinai; but he quotes them out of Deuteronomy, cap. 6.5. wherein many things are contain­ed, which belong to the New Covenant, as it is taught by Christ and his Apostles out of Mount Sion, and such is this.

Besides, since the nature of this command is such, that without it the Eternal Life cannot be obtained; surely our Lord would not have prescribed this precept to be done in this life, if it had been to be reserved for the Eternal Life: Now that this precept is of that importance, that without it the Eternal Life cannot be obtained, and by observing it the Eternal Life may be obtained, appears by Luk. 10.25. where the Lawyer askes our Lord, What shall I do to inherit Eternal Life? Our Saviour answers him—then vers. 28. This do, and thou shall live.

Now Beloved! consider advisedly, it concerns every soul which hopes and desires the Eternal Life, if this be a necessary condition for the obtaining Eternal life; surely if Eternal Life be possible to be obtained, it must also be possible to love the Lord our God with all our heart: If otherwise the means be impossible, the end [Page 376] also must be impossible, and its all one, as to say, thou shalt not inherit eternal life. The Rule is well known, Conditio impossibilis, aquipollet negativae.

Christ hath paid the ransom for all, but for whom effectually? is it not for them, who believe in him, love him, walk in all obedience unto him? 2 Cor. 4.10, 11. and 5.14. 1 Pet. 4.2. A great Prince pays a ransom for a multitude of Captives, but this he indents with them, that they shall ever afterwards be his Subjects, love and obey him.

The Lord Jesus is that great Prince, and the Saviour; he hath paid that ransome for us, who were captives unto Satan and sin, and iniquity: and he upon the like terms, hath paid the ransom for us, that henceforth Rom. 6.6. that we being de­livered out of the hands of our enemies, should not serve sin; but should serve him in ho­liness and righteousness. Luke 14.17. And he, no doubt, who does so, he loves God with all his heart.

The contrary opinion hath gotten ground in the minds of men. 1. partly from the authority of one of the ancients. 2. Partly from an inbred listlesness in the most of us, to whom it may be truly said, that quae nolumus, difficulter credimus; those things we would not, we hardly believe: and as true is that saying, proclives sumus a labore, ad libidinem; that which is troublesome or chargeable, we have no heart to believe it. Now because to love the Lord our God, will cost us all we have, and all we are, we are hardly brought off to think 'tis impossible, ever to be performed. Hence it is, that they have made this plausible interpretation of the words, that in them is prescribed, non tantùm, quod currendum, quàm quò currendum; Not so much the way, wherein we should walk, as the end of our way, whither we hope to attain after this life.

These and such like sayings, please us well, because they agree with our lazie disposition; but if this command had been reserved for another life, it would not have been prescribed in this: Eccles. 9.10. Act. 5.20. no nor have been said to be fulfilled in this, as it is said of David, 1 King. 14.8. David kept Gods Command­ments, and followed him with all his heart, to do that which was right in his eyes: so it is recorded of Josiah, 2 King. 23.23. that he turned to the Lord with all his heart, and with all his soul, and with all his might, according to all the Law of Moses.

Nor would it be said, to be the practice of the Saints, Psal. 119.2. They keep his Testimonies, and seek for it with their whole heart: whence we may reason thus, that if David thus loved the Lord his God, under the dispensation of the Law; when the Lord gave amore scanty measure of his Spirit, how much more is expected of us under the Gospel; when what the Law could not do, God sending his son, &c. Rom. 8.3. [...] I can do all things through Christ strengthning me: certainly by how much the more the spirit, and power of God is vouchsafed unto us, by so much the more we should perform this Commandment, to love the Lord with all our heart, soul, mind and strength.

I shall end all with exhortation, that we would thus love our God, but indeed, what need is there of exhortation, if the eyes of our understanding were opened; how could we be but ravished with the love of our God: That is worthy of love, which is good, could the Philosopher say, then most amiable and lovely is the best, Amor meus pondus animae meae. Whence it is, that all and every creature inclines to their proper place; the Fowls into the Air, the Fishes into the Sea, the Stone to the Center: Is it not that those are their rest? Tell me whoever thou art, in what crea­ture hast thou ever found a true Good, [...] solid and lasting rest? so far we find him, nihil aequè gratum est adeptis, quam concupiscentibus: There is no creature so acceptable in the enjoying, as in the desiring. Let me appeal to the experience of the Amoretto, whether he soon loth not that, which he most loved. The example of Ammon, 2 Sam. 13. is of large extent v. 2. he was so vexed, that he fell sick for his sister Thamar, and waxed lean from day to day: when he had enjoyed her, he hated her exceedingly, so that the hatred, wherewith he hated her, was greater than the love, wherewith he loved her v. 15.

How contrary is the love of our God, when he hath touched our heart with his finger, [Page 377] i. e. with his spirit: when he draws us with the cords of his love, when he manifests himself unto us, our love is inflamed to him.

Exhort. To observe this first and great Commandment. That we may be the more excited hereunto, ye may be pleased to consider, what a working heart is most car­ried unto in this world, what objects, or what in any objects draws his love most; for the heart, soul and mind are so swayed and carried by love, as the body is by the weight of it. And as the weight of the body inclines it to the place most proper, and most convenient for it; so love sways, and inclines the whole man to that which is, as it were the proper place and center wherein it rests. Now what objects most incline the love of the natural man? or what most of all doth the love of the natural man incline him unto? surely as the Philosopher long since observed, that [...], beauty or comliness, most takes our fancy, and wins our love; and the wise man confirms it, when he saith, The beauty of a woman cheareth the face, and the man loves nothing better, Ecclus. 36.22. Why a man loves that which is fair and beautiful, is a blind mans question.

2. A second object lovely, or the formale objecti, is [...], to be beloved, so that if one discerned love in another, towards him, he must be inclined to love him again, as naturally as the stone is swayed, and moved towards the center,: whence it is a good rule, and would God we all observed it; Ʋt ameris, amabilis esto, Love, that thou maist be beloved: if every one would be loving, amicable and lovely, he shall winn upon his love, whom he loveth.

3. A third formale objecti, or object lovely, is [...], bounty, benefacere, doing good, manifestatio dilectionis, est exhibitio operis, this is loving in the deed, 1 Joh. Now beloved, all these are eminently in God, as in their root, their spring, their center, all beauty and comliness it is in him, most eminently, he is the fairest of ten thousand.

The most glorious Angels, who behold the face of God, they cover their own faces, and their feet; as conscious of their own deformity, compared with Gods beauty: from his beauty, what ever is beautiful in any kind, receives its beauty; whence we reason, from every thing that's beautiful, that God is much more so.

And to love this most beautiful object, renders him that loves it, like unto it, otherwise than it is among the creatures; for a man deformed and ill favoured, loving the most beautiful woman, is not thereby made beautiful himself: but rather, he appears more deformed: but he who loves the Lord with all his heart, he be­comes like unto him. 1 Joh. 3.2. Amor transformat amantem, in rem amatam.

Hence it is, that Moses's face shined. And they who beheld Stephen, saw his face like the face of an Angel. This comliness, the Lord imparts unto all those who be­hold him, and love his appearance, and manifestation of himself in them, Ezek. 16. We all behold, as in a Glass the Glory of the Lord, and so are changed. 2 Cor. 3.18. What they falsely said of Helena, that she was so fair, that she was worthy all that ten years war, undertaken for her sake, is most true of the beauty in God.

2. The second object, is to be beloved, and this is eminent also in God; he prevents us with his love, 1 John 4.10. He so loved the world, that he sent his son. Joh. 3. So without bounds or limits, without example, see how he loved him, as 'tis said of Christs love to Lazarus.

3. The third motive of love is [...], Bounty and Liberality, all we are, all we have; all the whole creation, and every creature is his, as streams from his fountain, as beams from his light, as beauty from his beauty; should we begin to speak of his bounty, goodness and beneficence, where, and when should I make an end? like the Queen of Sheba, I should not tell the one half of his goodness. Come we rather to discover our love to God, whether we keep this first and great Commandment, yea or no?

Signs. If we love our God so intensly, surely we will not only not baspheme him our selves, but we will be moved, when others dishonour him; for if we love God, so are we united to him, one with him, 1 Cor. 6. and are embarqued in his quarrel; what is done against him, is done against us. David was troubled, because the wicked [Page 378] kept not Gods Law. And every one who loves God, will be troubled, when Gods Law is transgressed: no man can endure to see him wrong'd, whom he most dearly loves. Moses the meekest man on earth, yet was moved. Exod. 32. He forgot the Law written, when he saw the Law broken. It would draw speech from the dumb, as he said that was so, kill not Cresus, [...] wert thou a genuine child of thy heavenly Father, thou couldst not endure to see him so injured, so crucified, so slain as he is in thy self and others.

The same Subject continued from 1 SAM. 15.22.

Behold, to obey is better than Sacrifice: and to hearken, than the fat of Rams.

THe first Commandment hath an Affirmative. Thou shalt have Je­hovah for thy God.

2. A Negative, Thou shalt have no other God.

Ye have heard hitherto the Duties of the affirmative part, in ac­commodation to the apprehensive faculties of the man; as also in reference to his appetitive faculties.

I now come to those Duties, which are common to the whole man, inward and outward, and they are two, Obedience and Honour.

1. Obedience is a Duty common to

  • all, and every man.
  • the whole man.

Common to all the estates, and ages of the man, childhood, youth or young mans age. 1. Childhood when he obeys out of fear. 2. Youth, or young mans age, when he obeys out of Faith. 3. Old age, when he obeyeth out of pure love. It is a Duty common to all the Commandments, and therefore most fitly to be spoken of in the first, which hath an influence upon all the rest: for this end I have made choice of 1 Sam. 15.22.

[...]

The words are a part of Samuel's expostulation with Saul, touching his disobe­dience towards God.

In these words two Truths of affinity one to the other are contained, with a note of demonstration common to them both, to excite attention to the business. Be­hold!

  • 1. To obey is better than Sacrifice:
  • 2. To hearken is better than the fat of Rams.

Two truths said I, or one rather, wherein the latter part explains the former; for it is observable, that in the Psalms and other parts of Scripture, conceived to be written in meeter, that the latter part of the verse, is the Exegesis or explication of the former. Examples meet us often in the Psalms, Psal. 114.1. When Israel went out of Egypt, v. 1. he turned the hard Rock into water-pools, vers. 8. Rom. 15.11. And of this nature the Text is, for hearing and hearkning are almost all one; and so is Sacrifice and Fat of Lambs all one: the difference is this, that the former is somewhat more general than the latter: it is more large and general to hear, than to hearken, that is, with attention; and sacrifice is more general, than the fat of Lambs: yet somewhat there is considerable in both.

I shall therefore first explain, 1. What it is to obey. 2. What is meant by Sa­crifice. 3. Shew the Truth of this. 1. To obey. And 1. What is meant by the word? 2. What is the nature of the thing?

1. The word is [...], signifying as well to hear, as to obey. So doth [...], so in [Page 379] High and Low Dutch, Gehorsam seim is to obey, which is from hearing, whence obe­dire to obey, whence the Italian, so doth audire, so Spanish, which signifie the same: but ob herein nihil detrahit, sed causam tantùm finalem addit, as our Criticks: but they are deceived, for indeed to obey, is with resistance of their own will; as I shall shew by and by: and so ob is against. So much for the word.

So [...] and [...], which we turn to hearken, it is meant to hear with attention both these infer the effect of hearing, and hearkning, i. e. to obey and act accord­ing to that which we have heard and hearkened unto; for verbum sensuum innuit af­fectum & effectum.

As for the thing it self, vide Notes in Phil. 2.8.

A Sacrifice is some outward thing offered up to God, which symbolically re­presents to us some inward thing, and requires by, and under it performance of some inward and spiritual service, for our God being a Spirit, and the father of Spirits, and we clothed with a gross body, a mortal garment; He in his wisdom and goodness thought fit to ordain such a means, as whereby he might make known unto us his will, and we might testifie our duties unto him; that means is Sacrifice and Sacra­ments, and sacramental Signs, whereby visibly God speaks unto us, and we unto God. To obey is better than Sacrifice.

We have this truth expressed by the Wise Man, Eccles. 5.1. but not well tran­slated. The truth of this will appear

  • 1. If we compare Obedience and Sacrifice one with other; and
  • 2. If we compare them with reference unto God, to whom both duties are per­formed; and
  • 3. With reference to men, who perform them.

1. If one with other, surely obedience must needs be better, because in Sacrifice, mactatur aliena caro, in Obedience, mactatur propria voluntas. And whereas the excellency of things is wont in Scripture, to be esteemed according to the duration of them; as charity above other graces, obedience is a duty lasting, yea everlasting: but Sacrifice was to continue but for a certain time; for we read of no Sacrifice, until sin came into the world, Gen. 4. and when sin is abolished, there will need no more sa­crifice for sin.

2. In regard of God, to whom they are offered: he rather accepts of Obedience than Sacrifice, because in offering Sacrifice, a man gives somewhat that is his; in performing Obedience, a man gives that which is more properly himself.

3. In regard of men, who perform those duties. The obedient man who offers no Sacrifice, is a better man than the disobedient, though he bring never so many; for the very Obedience is in lieu of all Sacrifices. Ecclus. 35.1. He that keeps the Law brings Sacrifices enough. And Obedience hath the promises annexed unto it: Mar. 12.33. To love God with all the heart, is more than all the whole burnt Offering and Sacrifice: Hebr. 13.9. It is good that the heart be established with grace, and not with meats, which have not profited them, who have walked in them: 1 Tim. 4.8. Bodily exercise profiteth little, but godliness is profitable unto all things.

The reason why to obey, is better than Sacrifice; is considerable from the propor­tion, which Obedience and Sacrifice have to Gods will and ordination: and unto the mans will.

1. Unto Gods will, for as in genere entium, in nature, things have their being, and degrees of being, as also their goodness, and degrees of goodness from God, who wills them to be; The man a little lower than the Angels, how much is a man better than a beast; so in genere morum, things have their being and goodness, and degrees of both from God, who also wills them to be; whence it is, that 1. Sacrifice and burnt offerings, and sacrifice for sin thou wouldst not, but a body thou hast prepared me. 2. Obe­dience is [...], by nature good, and therefore commanded; Sacrifice [...], by insti­tution good, because commanded: whence it is that, 3. He ordained Obedience to be for ever; not Sacrifice, but only for a time; for the time should come, that he that killed an Ox, viz. for sacrifice, should be as guilty, as he that slew man; and be that sacrificed a Lamb, as if he cut off a dogs neck; he that offered an oblation, as if he offered Swines blood; he that burned incense, as if he blessed an idol. Esay 66.3.

[Page 388]2. The reason from proportion, which Sacrifice and Obedience have to the mans will; that action is always the better, which proceeds from a better principle, and the contrary: for the good man, out of the treasury of his heart brings forth things new and old; a good tree bringeth forth good fruit; now the fruits of obedience, are brought forth always, and only by a good tree, they always require a good will, and a good heart for their principle, and that good principle, if that be wanting; the Acts cannot be said to be acts of Obedience, nor to be entirely good (for bonum est ex integra causa) but only materially good at the best. As for Sacrifice (I speak only of the outward) it might be offered by an evil man, from an evil mind and heart; yet might the Sacrifice be as specious and fair to the eye, as if it pro­ceeded from a good mind and heart. The like we may say of receiving the holy Sacrament. In all these the Lord looks at the heart, and according to it respects the Sacrifice. Prov. 21.27. The Sacrifice of the wicked is abomination, how much more when he brings it with a wicked mind. The first offering we read of, offered in the world, was offered by a wicked man.

Object. If to offer Sacrifice, be it self to obey, then how can it be said, that to o­bey is better than Sacrifice; for surely when they offered sacrifice, according to the precept of God, they were obedient unto God in so doing? And how then can the same thing in the same respect be compared, and preferred before it self?

I answer, when the Scripture compares Obedience and Sacrifices together, and prefers Obedience, we are to understand the outward Sacrifice only, otherwise the objection made, remains in full force.

But for our better understanding of this, we must know that Sacrifices and Offer­ings are either outward, and bodily, or inward and spiritual.

The ground of this distinction ye have in many places of the old and new Testa­ment. 1. The outward Sacrifices and Offerings are described in Exodus, Leviticus and Numbers. 2. The inward and spiritual the Apostle speaks of in general: 1 Pet. 2.5. Ye are an holy Priesthood, to offer up spiritual Sacrifice, acceptable to God by Jesus Christ. The Prophet Malachy tells us of the Mincha, which all nations should offer up; Malach. 1.11. From the rising of the Sun, to the going down thereof; and in e­very place incense shall be offered up unto my name, and a pure offering: which certainly must be spiritually understood, otherwise how shall we reconcile Esay 66.3. with this place, and many others, which tell us of the abolishing of all outward offer­ings?

But I know the special opening of the Sacrifices and Oblations, is more profitable and satisfactory: know we therefore, that the Sacrifices whereof we read in the Law are either, the Free-will-offering, or the Trespass-offering, or the whole Burnt-offering: which three have always three offerings accompanying them, 1. Meat-offering. 2. Drink-offering. 3. Incense. Would you see these offered, even un­til this day, i. e. the spiritual Sacrifices which every soul hath, or doth, or ought to offer up unto God. Then I pray you consider with me,

1. That the first Sacrifice, is the Free-will-offering, which spiritually is a giving over of our selves unto the Lord, to do his will: So Rom. 12. so he commends the Corinthians, They first gave their own selves unto God, and to us: 2 Cor. 8.5. This David prefers before all outward offerings: Psal. 40. Sacrifice thou wouldst not have, but a body: so Hebr. 10. When we enser into the Holy, the soul speaks thus unto God, I am content, O God, to do thy will.

2. The second is the Trespass, or Sin-offering, and that is spiritually, repentance; for albeit many a soul hath in vote and purpose of heart, offered up, and resigned it self unto God; yet hath not yet repented and sorrowed for sin, that is properly the Sin-offering: So the Apostle speaks Hebr. 10.26. There remains no more Sacrifice for sin, i. e. no more repentance. This the Psalmist calls a Sacrifice, of a broken and contrite heart, Psal. 51.16, 17. i. e. hearty sorrow for sin, and sincere and unfeigned endeavour to leave it.

3. The third and last, and principal Sacrifice, is the whole Burnt-offering, whereby when we proceed in our Priestly Office, we dye wholly unto sin, this is that we call Mortification.

These three Sacrifices had alwayes three Offerings accompanying them: 1. A Meat-offering, that is the Flesh and Word of Christ, which is the bread to be bro­ken and distributed by the Minister unto the people. 2. The Drink-offering, which is the blood of Christ. 3. The Incense offered within the Holy, upon the Altar of Incense, which is Prayer and Thanksgiving unto God, Psal. 141.2. Let my Prayer ascend as the Incense, and the lifting up of my hands as the Evening Sacrifice, Jonah 2.9. I will Sacrifice unto thee with the voice of Thanksgiving, I will pay that I have vowed, Hebr. 13.15. By this we understand, what and how many sorts of Sacrifices there are, and how every faithful man is made a Priest, Rev. 1.6. and performs the Priests Office unto God.

Obser. 1. Hence we learn, that since all these inward Sacrifices are parts, or kinds of obedience unto God; obedience is not compared with these, or such Sacrifices as these are, but the outward only, which are only the representations, the figures and shadows of them: And therefore we read, that the Lord rejects the outward Sa­crifice, and calls for the inward: Offer to the Lord thansgiving, and pay thy vowes.

Obser. 2. Obedience is good; the Comparative includes the Positive, so the LXX render the Text, [...] Theodoret [...], it's need­full that we be well perswaded of this, for if it be true obedience, it must be with resistance of our own will, so far as to pluck out the offending eye, so much the na­ture of obedience requires: Who would go about such hard duties as these, if he did not believe that obedience is good? that it is good for a man to bear the yoke, Mich. 6.8.

Obser. 3. Sacrifice is good; this is evident from the nature of a comparison, which is wont to be made of things in the same kind. But how then saith the Psalmist, sacrifice and burnt offerings thou wouldest not? that which God would not, seems to be sin and evil: As thou art a God, Non volens iniquitatem, I will have mercy and not sacrifice. Answer its [...], when one contrary is opposed to another, for [...], when one thing is preferred before another.

Obser. 4. Though both these be good, yet obedience is the better of the two: These ye read compared, Mich. 6.6, 7, 8. where, although a man should sacrifice his first-born, as Abraham offered to do; yet the Lord preferrs the obedience following before it.

Obser. 5. Learn we from hence, that our duties to be performed unto our God, are not all of one size, they are not all equal: Obedience and Sacrifice, in the time when it was lawful, were both duties, and both to be performed, but one much bet­ter than the other.

There is the same reason of obedience, and receiving of the Sacrament, which doubtless it self is but a sign and a seal, as the Sacrifices in their time were of Spiri­tual Grace by Jesus Christ: There are greater and less Commandments, as I lately shewed.

1. There is an everlasting Commandment of God which endures for ever, Psal. 119.80. Esay 40.8. The word of our God shall stand for ever, 1 Pet. 1.25. Joh. 12.5. I know that his Commandment is Life Everlasting.

2. There is beside the Everlasting Commandment, a Commandment of God ad­joyned as serviceable thereunto, as to instruct and help the man to understand the Everlasting Commandment, and to lead the man into the Everlasting life; of this difference ye have many Examples in Scripture.

1. Some Commands there are in Scripture for which the man was made, as to glorifie his God, Esay 43.7. For God hath chosen us from the foundation of the world, that we should be holy and without blame before him in love, Eph. 1.4. and Eph. 2.10. We are his workmanship Created in Christ Jesus unto good works, which God hath before ordained, that we should walk in them; for these the man was made: But,

2. Other Commands there are for which the man was not made; but they were made for the man, as to rest on the Sabbath, as our Saviour speaks expresly, Mar. 2.27. The Sabbath was made for man, and not man for the Sabbath; whereby our Lord evidently puts a difference between the Commands of God, as that which [Page 382] is from everlasting and immutable, and that which for mans sake was ordained and annexed thereunto.

Obser. 6. The excellency of this duty of obedience, 'tis preferred before all Sa­crifices, all outward worship of God, and hath not in vain, a Behold, set before it.

Repreh. 1. Those who are defective in this excellent duty, as I may fear, the most of us are, Obedience is the submission of our own Will unto the Will of God; so that his Will alone ought to be done, and we yet will every one have our own Will: This our Lord complains of, Ezech. 6.9. I am broken with their whorish heart, which hath departed from me. Our Will was once one with the Will of God; but we have broken our selves off from his Will, and are contracted and centred in our selves: Thus did not our Lord Jesus Christ, He submitted his own Will to the ful­filling of God the Fathers Will.

Repreh. 2. Those who judge quite contrary; that to offer Sacrifice is better than to obey. I speak not here as if any man maintained in dispute any such tenent, but without doubt, what the life speaks is the truest tenent, the life followeth the judg­ment: Since therefore the Jews of old, and we now prefer Sacrifice before Obedi­ence in our practice, surely it was theirs, and is our judgment. They taught the peo­ple, that if they brought their gift toward the reparation of the Temple, they were free from honouring their Parents, Mar. 7.

Thus the Learned Scribes of old, when blindness in part had happened to Israel, they knew no difference between the Holy Life which God requires, (which is this Everlasting Commandment) and the Ceremonies of the Law, which were annexed and joyned unto the Commandment, as serviceable thereunto. And therefore, when Jesus Christ the true Life appeared, in whom God was well pleased. O what hatred, what strife, what contention there was for the Ceremony against the Life and Obe­dience? Mat. 12.1-8, 10, 13, and 15.1,—9. and 23.23.

And truly Beloved! if we will judge impartially, we cannot but think that many men at this day are of the very same opinion: There are many gifts offered, there are some outward duties which are observed among us; (and I would to God they were more strictly observed than they are) as the observation of the Lords day, hearing the Word, and receiving the Sacrament, &c. all which may be done as plau­sibly and speciously by a wicked man, as by the best Saint on earth, and for these we contend one with another, as if these were the only or the principal Service of God and Christ; whereas I have shewed before in what rank they are serviceable unto greater duties; mean time the great duties of obedience, the love of God and our neighbour, wherein eminently consists the service of God and Christ, and the Christian Life, which are the effects, and the end of all these. They are (I fear) neglected by the most of us, as judgment, mercy and faith in the power of God, the love of God, which our Lord calls [...], the weightier things of the Law, Mat. 23.23. Luk. 11:42. Thus we contend one with another about an outward form of serving God, and neglect that which the Apostle tells us is the true service of God, Rom. 14, 17, 18.

Beloved! this is one of the depths of Satan, one of the most subtil wiles of the Devil, that he perswades us to think sleightly of obedience, and to set the highest estimate upon the Sacrifice; do we not perceive it in these dayes, that men account little or nothing of the Christian Life, as Patience, Humility, Meekness, &c. they are esteemed beggars virtues, which such poor men use, because they cannot live without them; for what are men wont to say? the Turks are true and just in their dealings; the Mahometans lead good and honest lives, that's the poorest thing of a thousand.

But if the Turks and Mahometans maintain Justice among them, and love one an­other, &c. surely these are none of their faults, for whither doth the Grace of God direct us; doth it not teach us that we should deny ungodliness? &c. Tit. 2.11, 12.

Whither are we invited? is it not unto the life of our God from which we are alienated, Eph. 4.18. and what is that which is the truth in Jesus? is it not to put off the Old man? &c. Eph. 4.20.24. Is it not to be made partakers of the Divine [Page 383] Nature? having escaped the corruptions that are in the world through lust? 2 Pet. 1.

Surely, if Tyre and Sidon shall rise up in judgment against Chorazin and Bethsaida, and Sidon against Capernaum, Mat. 12. because less disobedient than the other were: Sure, for the same reasons shall the Turks and Mahometans rise up in judgement a­gainst us, if they be more obedient than we are.

Mysticé. Obedience is better than Sacrifice: What is that which is offered in Sacri­fice, but the bodies of beasts? what but beastly affections and lusts, which are called slain beasts? and then they are more acceptable by far than when they were living. But it's possible, a man or woman may abstain from following their lusts, and so as to the notification of them by the world they may be sacrificed: Thus the foolish Vir­gins, which for some by-end, and not for the Kingdom of Gods sake, kept them­selves chaste, and were Virgins, yet they were shut out

To hearken is better than the fat of Rams. I have saved my labour in part, touch­ing the explication of this point, only let us enquire briefly what is here meant,

1. By hearkening; and 2. by the fat of Rams?

1. This hearkening presupposeth an object in Nature before it, that we must hearken unto, and that is contained in the former words, [...]. The voice of the Lord, which is either mediate or immediate.

1. Mediate is that which sounds in Nature; as the thunder is the voice of G [...]d: Gods mediate voice also sounds by the man, for so the Lord saith, He that heareth you heareth me.

2. Gods Immediate voice is that whereby he speaks inwardly unto the man in his heart; Audiam quid in me loquatur Dominus: Do ye seek a proof of Christ speaking in me? 2 Cor. 13. The Angel spake מ. This voice speaking in the man is no other than that inward Tractus, or the drawing of God, Joh. 6. Job 33.14-17. This voice requires hearkening unto.

2. Hearkening is here meant hearing with attention, such hearing with attention, as inferrs the understanding, will and affection, as also the effect answerable there­unto. Cor est fons omnium actionum ad extra, & terminus omnium actionum ad in­tra: So that all actions of piety and obedience ought to proceed from the heart, Mat. 15.8. This people draw nigh unto me with their mouth, and honour me with their lips, but their heart is far from me.

2. It is the term of all actions inwardly, all our reading, our hearing, our receiv­ing, our communicating, must tend to the bettering of the heart. This hearkening must needs reach unto the heart, and so audience becomes obedience, or all our la­bour is lost: To day if ye will hear his voice (not unstop your ears only) but harden not your hearts. Ezech. 33. They hear thy words but they will not do them; what's the reason? the attention reached not to the heart; Their heart went after their Cove­tousness. The LXX render the words thus, [...], signifieth properly the hearkening after accurate and profound learning; so [...] and [...] adds thereunto: [...], therefore is an over-hearing of the deep things of God.

2. The fat of Rams.

There were three kinds of tame clean beasts offered in Sacrifice; 1. Beeves, 2. Sheep, 3. Goats.

The word here turned Rams is [...] the Male, the Leader of the flock, whence a Leader hath his name. Nebuchadnezzar is called [...] Ezech. 31.11. I will de­liver him into the hand of [...], Esay 61.3. the Princes of Righteousness.

The fat of all these three beasts offered in Sacrifice to the Lord, he challenged as peculiar unto himself, and so peculiar, that he who should eat fat, or blood was to be cut off from his people, Levit. 7.23, 24, 25. Abel, Gen. 4.4. offered the fat of his Sacrifice, and Moses taught the Priests in the Law, to offer it up unto God; the best in all things is called by the same name; Eat the fat of the earth, Gen. 45. Numb. 18.29. of all the fat thereof: Chaldee, the beauty of it, Deut. 32.14. The fat of the kidnies of wheat, vers. 12. all the fat of the new Oyl, and all the fat of the new Wine, and of the Corn, Psal. 81.17. He should have fed them with the fat of the wheat; we [Page 384] turn it, the finest of the Wheat; the Chaldee turns it, the goodness of the Corn, and Wine, and Oyl.

These Levitical Ceremonies were not without their secrets, even in Nature, as the best Philosopher hath observed: There is a Divine Balsome, a quintessence in every thing, which is not defiled by the Devils pollution of the Creature, nor by the curse of God; which I read not to be taken from the Earth but by Christ. The best of the Sacrifice was the fat, and the best of the fat, was the fat of Rams, commanded as the chief, Deut. 32.14. Yet to hearken to the voice of the Lord, is better than the fat of Rams. And what's here meant, but that which is the most precious in the daily Sa­crifice? Exod. 29.38. Numb. 28.3. and therefore the 2—He Lambs, day by day offered, Morning and Evening: the fat, the most precious, and therefore most fit to be offered unto the Lord: So Abel brought of the fat. That which is given to God, must be the very best.

I know not what satisfaction this gives to the understanding hearer, but truly, though this be true, yet I cannot rest in this; there is no doubt a more hidden rea­son, for if the fat be the best, and therefore offered up to God, how is it that the Tria membra principalia, Cerebrum, Cor and Hepar; yea, and that which is next these kidnies, why are not these rather offered up? for these no doubt are better than the fat upon these. Surely Beloved! when the fat is commanded to be offered unto the Lord, thereby is rather meant the very worst than the very best. The fat is that ex­crescency of nourishment which cleaves to the inward parts before named, which is hard and insensible, and it compassing about those parts makes them insensible also.

Therefore by the fat of Rams, Spiritually is to be understood that hardness and brawniness of the inward man, which the Apostle calls superfluity of naughtiness, Jam. 1. Psal. 119.70. Their i. e. the proud, their heart is as fat as greese. Thus was not the Psalmists heart, for that was not made senseless, but with his whole heart he kept the Lords Precept, vers. 69. and vers. 70. he had a delight in Gods Law: So we read in Act. 28.27. Eph. 4. [...].

But why then is it called precious, as Psal. 37.20. and understood to be the very best? That is in regard of the estimation of it: But doth not the Lord esteem it so? is it not called a Savour of rest unto the Lord? Levit. 3.5. Yes, when it is burnt up­on the Altar. And thus we are here to understand, Psal. 37.20.

Obser. 1. What is the most acceptable Service unto God? to hear his voice, to obey him, preferr'd before the best and most precious Sacrifices, Mich. 6.6, 7, 8, 9. preferr'd before Christ's own Mother, Mat. 12.46-50. Who is my Mother, and who are my Brethren? whosoever shall do the will—preferr'd by Christ before the imme­diate attendance and service of his person: 'Tis the unum necessarium, Luk. 10.42.

Object. 2. Yet it may be here further doubted, whether obedience and spiritual Sacrifice being compared together, Obedience may be said to be better than Sacrifice?

It is true, these Spiritual Sacrifices may be considered as a part of Obedience, as they proceed from the heart and will: But we may likewise consider the Spiritual Sacrifices, as not proceeding from thence, and then whether Obedience is better than such Sacrifice? Certainly it is, for it is possible, that the outward act of the Spiritual Sacrifice may be done without the inward Principle, whence it should proceed. Thus to give Alms, is a kind of Sacrifice, for so the Apostle calls it, Phil. 4.18. The things from you are an odour of a sweet smell, a Sacrifice acceptable and well-pleasing un­to God. Heb. 13.16. To do good, and communicate forget not, for with such sacrifices God is well-pleased. These Sacrifices may be offered, yet Obedience not performed. As a man may give alms, yet not from a due inward Principle, as with a Trumpet, Mat. 6. As a man may give all his goods to feed the poor, yet he may want Charity, 1 Cor. 3. In this case the Will alone is better than the Deed without the Will: See Notes in Gen. 12.1, 2.

Exhort. Hear the Lords voice; men may hear the words of the Lord, but not his voice, Joh. 5. Ye have not heard his voice, and yet ye search the Scriptures.

Samuel bids Saul hear the voice of the words of the Lord: This is [...].

Repreh. 1. Those who give the Lord the hearing only.

Offer this Service to thy Prince, tell him thou art his Loyal and Faithful Subject, yet obey him not, will he believe thee? dost thou thy self believe it? just so thou sayest to thy God. Put the business to thine own self: Thou commandest thy Ser­vant to do this or that, he tells thee, O Master, I hear ye what ye say, your words are sweeter than honey, or the honey comb; yet doth not his Masters will.

Rebellion and disobedience is as the sin of Witchcraft, saith Samuel: O who hath bewitched us that we do not obey the Truth? we make a great cry for it. Simon hath bewitched us (that is) outward hearing only.

Repreh. 2. Those who do not so much as give him the hearing, but prejudice the great Teacher, both God the Father, and God the Son, Joh. 5.37, 38. Ye have not heard his voice at any time, nor seen his shape. Ye have not yielded to the tractus pa­tris, that drawing of the Father unto the Son. If the Lord will speak to us, accord­ing to what is in our heart, as Prov. 18. then let every man beware. The Jews said of our Saviour, not knowing God, He hath a Devil and is mad, why hear ye him? They will not credit him so much, as to rest in his ultimum dictamen, his last reso­lution. Samuel heard the Lords voice, but knew it not, and runs to Eli, he was to be excused; nor did the Lord blame him for it, he was a Child, and the Child must be brought up under Tutors and Governours, and not left to himself. But when thou hast heard the Lords voice, and been perswaded of it, that it is so, yet thou wilt not believe it without running to Eli: If the High Priest be of that Opinion, if such a great learned Clerk think so, then I will believe it. There's great danger in this; the Wise Men saw the Star, yet went up to Jerusalem and lost it, and till they went from thence they saw it not again. To whom shall I liken the men of this Generation? They are like Children sitting in the Market-place.

Consol. Alas! I give ear to the Lords voice, I am obedient unto him; yet alas! I am in a disconsolate condition, Esay 50.10. Thou hearest the voice of the Lord, but dost thou obey him? Thou wantest thy Companion: Simon and Andrew went to­gether, Mat. 10.2. Joh. 1. To thy hearing of Faith add Virtue.

Exhort. To hearken to the Lords voice; ye remember what kind of hearing this is; not only an attentive listning to what is spoken, but [...], an hearing up­on an hearing; when we have heard the Lord speaking in his outward Word and Ministry of it, to ruminate and chew the cud, and listen for the Lords voice, for he cometh riding [...], upon the Word, Psal. 45. as the Apostle prayeth, that the Word may run, 2 Thess. 3.1. Thus the Word being heard upon hearing, ecchoes up­on the heart: and this is simply the best repeating of a Sermon.

The Lord will be alwayes with us while we hear his voice, yea, he will not only speak outwardly unto us, Wisdom will not only lift up her voice in the street, but in the closet of thine heart also, if thou admit her into it. The Romans had a God they called Locutius, that had a name from his frequent talking, which he did, till the Romans had built him a Temple, and then for ever after he held his peace: such messengers that Locutius hath had: But our great Teacher, our Lord, whom we must hearken unto, he will alwayes be thy Teacher, if thou entertain him into thy heart, if thou receive him as the woman received Elisha; I will instruct thee, &c. Psal. 32.

Remove out of the noise of other voices; there is such a din in the world, men cannot hear what God saith: the Lord never speaks in a crowd. Ʋlysses stopped his ears, and caused himself to be bound unto the mast of his ship, when he heard the Mermaids sing. Go into the wilderness to John Baptist. Thither the Lord allures his Spouse: thither he called Israel out of Aegypt: Pray to the Lord for an hearing ear; both the seeing eye, and hearing ear are his making, and that he would be pleased to say Ephphatha.

NOTES AND OBSERVATIONS UPON MATTHEW XXII. 39.

[...].

And the second is like unto it, Thou shalt love thy Neighbour as thy self.

THe Decalogue or Ten Commandments are wont to be distin­guished according to the objects, 1. God, 2. our Neighbour: I have endeavoured to open the first part, contained in the four first Commandments commonly called the First Table.

I should now proceed to the Second Table, and the first Pre­cept in it, Honour thy Father and Mother. But we have a rule not here to be neglected, [...], Generalia generaliter & semel.

As the summ of the First Table is, Thou shalt love the Lord thy God with all thy heart, and with all thy soul. &c. So the summ of the Second is, Thou shalt love thy Neighbour as thy self: See Preface on Notes on Mat. 22.37.

Our Saviour gave a full Answer to the Pharisees Question, in the former words, yet here he adds the Text ex abundanti: It was more than the Pharisees cared for, and this opponent was one who cared not, who acknowledged no Neighbour.

In the words we have, 1. The precept it self, Thou shalt love thy Neighbour: 2. The manner of performing the precept, as thy self. 3. The order of the precept, it is the Second Commandment. 4. The correspondency it hath with the first; the Se­cond is like unto it.

1. Thou shalt love thy Neighbour.

2. Thou shalt love thy Neighbour as thy self.

3. This is the Second Commandment; Thou shalt love thy Neighbour.

4. This Second Commandment is like to the First.

However that Commandment be the first and greatest, yet the Second is like unto it.

1. Who is our Neighbour? 2. What is it to love our Neighbour? 1. When our Lord in the parallel Scripture, Luk. 10.29. had taught this Doctrine, the Lawyer who moved the question to him further enquires, and who is my Neighbour? A que­stion worth the answer, because our Language in this word is much more strait than the Original; for the word [...] and [...], which we turn our Neighbour, however it sometimes signifie one dear unto us. Deut. 13.6. Thy friend who is as thine own soul, Job 2.11. yet it is as large as another man. Thus where in Gen. 11.3. A man said to his Neighbour, our Translators render the word well, they said one to another: whe­ther that other be a friend or a foe, known or unknown unto us, Prov. 18.17. He that is first in his own cause seemeth just: But his Neighbour cometh and searcheth him: his Neighbour there, out of doubt, is his Enemy or Adversary. Thus Esth. 1.19. Let [Page 387] the King Ahasuerus give her Royal Estate [...] to her Neighbour: The Septuagint [...], the Apostle confirms this, Rom. 13.8, 9. for having said vers. 8. That he that loves another hath fulfilled the Law, vers. 9. he makes an induction of parti­cular Commandments, and hence concludes the same general, only varying one word, Thou shalt love thy Neighbour as thy self; what here is Neighbour, was before [...], another, whoever, friend or foe, near dweller, or stranger, it matters not: [...], Deut. 22.1-4. with Exod. 23.4. thine enemie's thy brother. This appears from our Lords own interpretation of the Law, Mat. 5.43. It hath been said, thou shalt love thy Neighbour and hate thine Enemy: Thou shalt love thy Neighbour hath been said in­deed, Levit. 19.18. but who said, Thou shalt hate thine enemy? It is no where ex­tant in the Word of God, but the prohibition of it, that was the Pharisees gloss, which our Lord there confutes, and instead of it enjoyns love of enemies, vers. 44. But I say unto you, love your enemies: What! was this a New Commandment that was never heard in the Church before our Saviours time in the flesh? The School­men, some of them were of that judgement, Exod. 23.4. If thou meet thine enemies Oxe, or his Ass going astray, thou shalt surely bring him back to him again. Our Lords intent is, to purge the Law of their Pharisaical Glosses, and to propound the right understanding of it. In the large signification of Neighbour, even an enemy is un­derstood: So that Isaac a stranger, though an enemy, yet was Abimelech's Neighbour, and to be beloved by him for himself.

There are divers explications of Love, according to divers degrees of it: 1. Com­placentia amantis ad amatum: 2. Benè velle alteri: 3. Affectus unionis: we may take them altogether, Love, Connaturality or Complacency in one towards another, when the person loving pleaseth himself in the person loved; also wills and wishes good, and does good unto him, and desires union with him, is respectful to him, speaks well to him, of him, so our Lord explains it, Mat. 5.44.

1. To whom is this command directed? I told you our Saviour was asked the que­stion by the Lawyer, who was his Neighbour? Our Lord answers that question, and withall tells him what manner of man he should be to whom this duty is directed, Luk. 10.36, 37. The man went down from Jerusalem (from the City of Peace) to Jeri­cho (the world) and fell among thieves, evil spirits, the rulers of the darkness of this world. A place between Jerusalem and Jericho, is mentioned by Eusebius, which he calls Mala-dammim, or Gala-dammim, from blood often shed in that notable place of robbery; They stript him of his Rayment, his robe of Righteousness, and left him half dead; robb'd him of his immortality: The Priest and the Levite passed by, the Law with the Sacrifices and Offerings; these helped not the fall'n man; Sacrifices and Offerings hast thou not required: then saith he, the true Samaritane, lo, I come: The Samaritane signifieth a Keeper; the Keeper of Israel, who neither slumbers nor sleeps; He of whom they said, He is a Samaritane; Christ himself he takes compassion on him: And who of all these (saith he) was neighbour to him that fell among the thieves? The Lawyer answered rightly, He that shewed mercy on him; Our Lord replies, Go (saith he) and do thou likewise. We see here who the true Neighbour is, to whom this Precept is directed, even the Merciful Man; Non cognitio, sed misericordia facit proximum: Yea, the Apostle for this reason propounds our Lords Example, Eph. 1.2. even as Christ loved us, and gave himself for us; he loved us being his enemies.

1. The reason from the Authority of him who gives the command; A new Com­mandment I give you, that ye love one another, Joh. 13.34. Lev. 19. I am the Lord.

2. From his Example, who propounds himself a pattern to us, 1 Joh. 4.11. If God so loved us, then ought we to love one another, Joh. 15.12. as I have loved you; nay, Mat. 5.44. I say unto you, love your enemies, &c. Love would centre it self at home, unless it had this powerful precept and example to go abroad. And there­fore,

3. God hath made of one blood all Nations of men, Act. 17.26. that of what Coun­trey soever they be, Tros Tyriúsve, Greeks or Barbarians, the community of Nature may invite our Love forth unto another: The God of Nature, although rich unto all, yet hath not given unto every Nation, much less unto any man such an Autarchy [Page 388] or Self-sufficiency of all things, but that one Nation and one Man needs anothers help; alii aliis fruimur.

India mittit Ebur—

One Countrey abounds with Corn, another with Wine, a third with Cattle, a fourth with Mettals; one man hath strength of body, another hath wisdom, another wealth. The like we may say of gifts Supernatural, 1 Cor. 12.4, 5, 6. These distributions are made by the manifold wisdom of the only wise God, that one man, by sence of his own wants might be forced out of himself to desire Communion and communication with another. Thus by Divine Precept, by Gods Example, by common Nature, and by mutual communication of things Natural, Supernatural; we are taught of God to love one another, 1 Thess. 4.9.

Obser. 1. There is in us by corrupt Nature an aversness from our Neighbour, and an inclination to hate and abhor him, Tit. 3.3. This appears from hence, that the Divine Wisdom saw it needfull to give a Command, that we should love our Neigh­bour, which if there had been any readiness or proness to do, such a command had not been given: And therefore, a man may in due order and degree love himself, as I shall afterwards shew; yet is there no command of God extant in his Word, that any man should love himself, the Divine Wisdom commands it not, but sup­poseth that a man will love himself: Nor is there any direct Precept, as I remem­ber, that enjoyns Parents to love their Children, they naturally love them as a part of themselves, and so need no command to love them: But because men are averse from neighbourly love, the Lord commands, Thou shalt love thy Neighbour.

Obser. 2. Non nobis solum nati sumus, We are not born for our selves, could an Hea­then man say: And another, What great matter is it not to hurt him whom we are bound to benefit, and do him good? It's a great commendation forsooth, if one man be mild and gentle to another; what great matter is it, if a man help him that is ready to perish, shew him that goes astray the right way, gives his bread to the hungry, drink to the thirsty; we are all of us (saith he) members of one great body, Mankind, Nature hath brought us forth all kindred one to another, and hath imprinted in us a mutual love one to another, and made us sociable Creatures by institution of Nature; it's more mise­rable to damnifie or hurt another, than to be hurt by him. This and much more saith an Heathen man, Seneca a Stoick Philosopher, but he happily might have some light from Christianity; as it is said there was an intercourse of Letters between St. Paul and him; be it so: But what shall we say to the Americans and Western Indians, whom men call Savages, even these, as they who have lived long among them affirm, who have only the light of Nature, they live soberly, justly and honestly one with an­other, are loving, merciful and helpful one to another, none must want what others have. Somewhat I might add of their Religion, That they acknowledge one So­vereign Power, one most High God whom they worship; and that there are mani­fold spirits, as of the Fire and Water (such as the Scripture also testifieth of) yet they worship them not; but this is not so proper to our purpose in hand.

If those having not the Law, do by nature the things that are contained in the Law, Rom. 2.14. The Gentiles which have not the Law, do by nature the things contained in the Law; these having not the Law, are a Law unto themselves, vers. 17. Behold, thou art called (a Jew) a Christian, and to the 24.

—Pudet haec opprobria nobis,
Et dici potuisse, & non potuisse refelli.

O Beloved, we have so much Religion, so much Christianity, such as it is, among us, that we have lost, utterly lost the neighbourly love.

Obser. 3. Observe the large sphere, yea the boundless limits of neighbourly love, it extends to all, and every one, friends, enemies, known, unknown: (Confer Notes on Psal. 112.9. v. 17.) [...], The good man loves and does [Page 389] good to all men, 1 Thess. 3.12. The Apostle prayeth that the Thessalonians may a­bound in love towards one another, and towards all men; and 5.15. follow that which is good both among your selves and to all men. And St. Peter, 2 Pet. 1. exhorts to add unto brotherly Love Charity, or common Love, as Coverdale turns the word. Prayer is to be made for all Nations, Esay 56.7. [...], we turn it well, Mine house shall be called the house of prayer for all the People, or for all People or Nations. And why should we vary from it? Mar. 11.17. I know not, since the very same place of Esay is meant, and the very same Greek words which are used in the Septuagint. In that prayer in the Liturgy, which hath the ground in the Apostle, for Kings, and all in Authority, is there restrained to Christian Kings; whereas in the Apostles times there was no King Christian; but the first Christian King is said to be Lucius; a King of this Island.

Obser. 4. These are the last times, Mat. 24.12. 2 Tim. 3.2. It is the time that the Apostle also foretold, when men should be lovers of themselves; for whereas men commonly act according to that opinion which they have of God; most men in these dayes make him like themselves, extremely to love some few whom they love, and to hate all other; and accordingly they confine their love within the num­ber of those who are of their own opinion, what ever that is: But our Lord re­quires common love, love towards one another, and towards all men; [...], what great matter do ye, more than every man doth? Our Lord requires and expects [...], abundance of love of those, whom he loves unto salvation, and who love him; not that we confine our love within the number of a few, for even Laban and Na­bal loved their own: See Notes on Psal. 112.

This reprehends this present age of all other which have gone before: Our Lord foretells it as a character of this Generation; That because iniquity shall abound in it, the love of many shall grow cold.

That love of many, I understand Objectivè not Subjectivè, so that our love is cold towards the many; haply our love may burn towards a few; but our Lord requires the love of many, and towards many: See Notes on Psal. 112.9. v. 40.

We look upon one another for evil, to see what we can discern amiss one in ano­thers life and conversation; and if we observe one mans judgment of another, such an one is proud, such an one is covetous, another a drunkard, every man seeks mat­ter from another to judge evil of him; as the Spider draws poyson out of the sweetest flowers, and with these every man pleaseth himself, that such an one is evil, and therefore approves himself as if he were good, and as he ought to be.

1. Thou shalt love thy neighbour as thy self.

1. These words require our obedience unto that most excellent rule of Equity, Mat. 7.12. Luk. 6.31. Whatsoever ye would that men should do to you, do ye even so to them. A rule known to the Pythagoreans, who thought it equal [...], That what we do to others, we our selves wish to be done unto our selves, we do the same to others. The same which Severus the Em­perour of Rome, though a persecutor of the Christians, yet took this rule from them, Quod tibi fieri non vis, alteri ne feceris, or from the Jews, saith the Historian; for we read it in the Apocrypha, [...], a rule which every mans conscience tells him is most equal, yet few men I fear practice it: and therefore somewhat they must have to say for themselves when they transgress this rule, and deal unjustly with their neighbour; they do, they say, as they would be done unto, if they themselves were such as they are now, when they deal unjustly. This foolish pretence (for it is no better) may be answered briefly thus; Our Lord Jesus propounding that rule of equity, directs his speech unto his Disciples, as appears by the two places named, now they are such as deny themselves, &c. So our Lord here directs the great Com­mandment, and this also to Israel, even all such as walk according to his rule, and unto such the whole word of God is directed: And therefore it is no marvel, that when we speak of exact walking with God and Men, love God with all our heart, and our neighbour as our selves: If men take offence, and say, it's impossible, it cannot be done, that doth not any way weaken the truths delivered, but declare [Page 390] rather, that they are not the men who are duly and fitly qualified for the receiving of these Truths. As for the Minister, he of all other is the most hated man; he is proud, saith one; covetous, saith another; a malignant, saith a third; he preacheth and prayeth for peace, saith a fourth, that's a new sin, by which we may guess what our righteousness is.

What is the reason of this?

I hate him, saith Ahab, because he never prophesied good to me, but evil. Eliah is mine enemy, a troubler of Israel; Amos, the Land cannot endure his words: he speaks too much truth; he goeth about to cast out the Spirit of Divination, by which we have our wealth: he is indeed mens enemy, for no other reason, than that unreasonable one, because he tells the people the truth.

1. A man hath in him the abridgment of three men; 1. The first Adam; 2. The second Adam; 3. The Man of Sin, who hath interposed himself between the first and second Adam▪ and made a separation between Man and his God: So that Man lives estranged and alienated from the Light and Life of his God, and lives and walks according to the lusts and desires of his own uncircumcised heart, and not accord­ing to the mind and will of Christ. And every one of these a man is apt to call himself.

But further, we may know that most men have in them these Three things.

1. The first and third we see in Nabal, the Self-lover, 1 Sam. 25.11. Shall I, saith he, take of my bread and my water and my flesh? all was his; Matth. 8.29.

2. Psal. 36.4. He flattereth himself in his own sight, till his iniquity be found out; v. 4. He deviseth iniquity upon his bed, and sets himself in a way that is not good: he abhorreth not any thing that is evil: These selves are to be denied.

3. The second we read of, Prov. 14.14. A good man shall be satisfied from himself; Esay 65.16. He that blesseth himself in the earth shall bless himself in the God of truth. So that when the Command is given, Thou shat love thy neighbour as thy self: we must not understand the natural [...] self of the [...], much less the sinful Self, the Self of the Man of Sin, the inward Antichrist, who opposeth God in his own Temple which is his Church: But according to the true humane and divine Self, as the natural Man is made subject to the Man from Heaven or Christ; Such is the whole man. Eccles. 12.13. Fear God and keep his commandments; for this is [...] the whole man: therefore, Eph. 5.1, 2. Be ye followers of God, and walk in love. For were the corrupt natural Self or sinful Self here understood, that a man should love his Neighbour as himself, he must then needs love his Neighbour by a false Rule; yea, he must envy his Neighbour: for he that loves iniquity, hates his own soul; so the Septuagint and Vulg. Lat. read that Text, Psal. 11.5. and so the Fathers understood it, and He that is partner with a thief, hates his own soul, Prov. 29.24.

2. That therefore we may know what it is to love our Neighbour as our selves, we must first enquire, what it is to love a mans self.

1. He who may be said to love himself as he ought, he without Hypocrisie wills good unto himself; first the Kingdom of God and his Righteousness. 2 He loves the best part of himself best; his Soul and Spirit above his Body and outward E­state. 3. He loves himself in order unto God. And thus a man may be said to love his Neighbour as himself.

1. When he wills good unto him, and cordially wisheth his welfare as his own; as a man will love himself truly, and his love to himself, is without dissimulation. And such ought it to be. And such ought it to be unto his neighbour: Let us love not in word and tongue only but indeed, 1 Joh. 3.18. Rom. 12.9. Let love be with­out dissimulation. 2. He that loves his neighbour as himself, he wisheth well to his Soul first, even as he wisheth good unto his own Soul; first he wisheth spiritual good things, then temporal. 3. Lastly, he who loves his neighbour as himself, he loves him in order unto God; even as he loves himself for God, and in order unto God. And this is holy Love, when it is purely dedicated unto God, the chief Good: For whereas God is the chief Good, in reason he is to be beloved above our Neigh­bour, above our selves, above all Created Good: every one by a kind of natural [Page 391] inclination is carried to the love of him, as the Rivers return to the Sea, whence they were derived.

And because, even by natural instinct, the Common good is preferred before the Particular, and every part is inclined to the good of the whole; as a man will ex­pose his Hand or his Arm, for the preservation of his Head or his Heart, because his life depends upon these: Even so, by instinct of his better Nature, the godly man loves his God, as the Fountain of bliss, above his own particular good: For he is thy life, saith Moses, Deut. 30.20. he is thy life, and the length of thy days.

Briefly then, what is the true neighbourly and brotherly love? What else, but that a man first love his God with all his heart, and love himself truly, wish the true good unto himself, and in order unto God; and then seek another unto himself, or endeavour to make another like unto himself: which who do, may become of one mind and consent, as the first Disciples of Christ were, who therefore were called [...], friends, 3 Joh. ult.

The Reason, from Community of Nature both Humane and Divine; Humane, be­cause God hath made both thee and thy Neighbour of one and the same blood. But you will say that all the Jews indeed came of one and the same Stock, and so to them a Neighbour and a Brother are all one; they are consanguinei. But it is not so with us: No? Are not we all of one blood in Adam, nay nearer, in Noah? Acts 17. Yea God hath redeemed thee and thy Neighbour with his own blood, Acts 20.28. So that in regard of the Divine Nature also, we ought to love our Neighbour, because made according to the same Image of God with us; as also because capable with us of the same eternal Life and Glory, that is the nearest consanguinity that may be: One Lord, one faith, one baptism, one God and father of all, who is above all, and through all, and in you all, Eph. 4.4.

Observ. 1. This seems a very hard saying; what must I feed, must I cloath my Neighbour? must I take all his cares and business upon me? Thus I love my self, and if I love my Neighbour as my self, thus also must I love my Neighbour, who is able to fulfil this great Commandment?

Be not mistaken; tua res agitur. The Lord commits as well the care and charge of thee to all, and every one of thy Neighbours, as he lays the care of thy Neigh­bour upon thee: wouldst thou have all men subject to this Law, and thy self be free? If thou hast offended any one, thou wouldst gladly have him pardon thee; there­fore if any one have offended thee, be as ready to pardon him: if thou be poor, thou wouldst willingly that thy neighbour should supply thy wants; thy neighbour is poor, supply his wants: Sit aequa lanx. This burden therefore, if a burden, is not laid upon thee only; 'tis laid upon every man in regard of every man. This Law was imprinted in the Heart of Adam; therefore according to this Law, the Lord requires of Cain an account of Abel, what was become of him? The Wise man Eccles. 11.12. English 14. lays the Law home to every man; Mandavit illis unicui­que de proximo suo. Thus ye are taught of God to love one another, 1 Thes. 4.9. Yea the Laws of this Land suppose this neighbourly love among us, that every one should watch over every one for good, which is a good prevention of evil. Whence it is that if Robberies be committed in Hundreds or Wapentachs, the respective Hun­dred or Wapentach makes good the sum lost; which supposeth that they ought to have had that care of one another, that there should not be any evil done among them; that they might say as they did, Gen. 38.21. There was no harlot in this place. So that though the minds of most men be corrupted, and have lost this common Love one towards another, yet the Lord makes continual claim, and challengeth this Love: and this continual claim preserves his right.

But alas! where shall I exercise this Love?

There are Objects enough for me to love. But I find no answerable returns of Love. Although all be obliged, yet where shall I find those who mutually practise this brotherly and neighbourly Love? Fear God and thou shalt find such, Eccl. 6.16.

Observ. 1. Hence it is evident that there is very little true neighbourly love a­mong us: for whereas every man is for his own gain from his quarter, Esay 56.11. [Page 390] [...] [Page 391] [...] [Page 392] [...] Every man seeks his own things, and when he pretends affection and love to another: shall we call this love of our Neighbour? Such kind of love is that which is called, Amor Concupiscentiae; so as a man loves Wine, or Meat, or an House, only for ones profit. This is not love of our Neigh­bour, but indeed of our selves: not love, but mercatura quaedam utilitatum nostra­rum, saith the Oratour; so as a man loves his Field or Herd, because he gets profit by them. He who truly loves his Neighbour as himself, looks not at gain or hope of any thing; but therefore loves him, because a partaker with him of the same Na­ture: or if a man be not so sordid, yet commonly men delight one in another, in re­gard of some pleasing disposition suiting with his humour.

Observ. 2. There is no true neighbourly Love among ungodly men. A wicked man cannot truly love another; why? because he hates his own soul, according to that of the Septuagints Translation of Psal. 11.5. Qui amat iniquitatem odit ani­mam suam: if he hate himself how can he truly love another? or if he love another as himself, he hates another, because he hates himself; as the Sinners run into the pit together. He cannot be said truely and properly to love himself, because he loves not God; that he loves not God is evident, because he keeps not his Com­mandments, which is to love God, 1 Joh. 5.3. This is the love of God that we keep his commandments: Where therefore there is disobedience, and wickedness, and break­ing the Commandments of God, there can be no true love to another. Wherefore our Lord, according to his divine wisdom, put these two together, wickedness, and want of love, and tells us they are Characters of these last times, Matth. 24.12. be­cause iniquity shall abound, the love of many shall wax cold.

Consolation. To the true Philadelphian Church, Revel. 3.9. Psal. 60. after an heavy complaint, v. 1, 2, 3. he recomforts himself, v. 4. Thou hast given a banner to them that fear thee, that it may be displayed because of the truth, Selah: what that Banner is ye read, Canticles 2.4. he brought me into the banqueting house, and his banner over me was Love, Esay 13.1, 2, 3.59.19. When the enemy shall come in like a flood, the Spirit of the Lord shall lift up a standard against him; and 62.10. Lift up a standard for the people, &c. Rev. 3.10. There is not such another promise to any of the Churches.

3. This is the Second Commandment.

In reason it must be so, for the love of God must precede, as of the Chief Good; which therefore is to be loved above all created Good, above our selves, for whom a man truly loves himself and his Neighbour.

If Love generally be the fulfilling of the Law, what need a First and Second Com­mandment? or if the First and Second comprise all the Commandments, what need the Ten Words? if the Ten Words be enough, what need 248. Affirmative Com­mandments, and 365 Negative, as they are summ'd up by the Learned Jews? The Aswer to this Doubt will bring to mind our faln estate: See Notes on Hos. 8.12.

If this be the Second, and the First require all my Love, with all my heart, what remains then for the Second? See the Answer in the Notes on Matth. 22.37.

Obs. 1. There are Degrees in Gods Commandments; a First and a Second, &c. See Notes on Hos. 8.12.

Obs. 2. Refutes a Cavil wherewith we flatter our selves into a Self-love, &c. See Notes on Matth. 22.37.

Repreh. Our disorderly Love towards our Neighbour; it is the Second Com­mandment, and we commonly observe it as the First.

Object. If this Second be like the First, then according to my love of God, I must love my Neighbour, yea mine own enemy; yet out of my love of God, I may, yea I must hate Gods enemies; for it is indeed impossible to love God with all our hearts, with such a perfect love, but we must hate his enemies with a perfect hatred; since such a degree of God's love, must in reason infer an hatred of the contrary to him: for such perfect love and the love of God's enemy are [...] impossibilia, they cannot stand together. The friendship of this world, and the wisdom of the flesh, they are enemies of God: So saith the Psalmist, a man after Gods own heart, Psal. 139. v. 21, 25. Do not I hate them that hate thee, &c?

I am perswaded thou dost hate him whom thou thinkest Gods enemy, and 'tis a very easie matter so to do; but here is the doubt, dost thou not mistake thine own enemy for Gods, and so hate him? many a man who hath little right of his own will entitle the King; but he who can acceptably say and do this, he must be of the same mind and will with God, he must be as David was, who said this, a man after Gods heart, and so have common friends and common enemies. Now the question is, hast thou the mind of God? 1 Cor. 2. last. Is his will thy will, and is it done in thee? art thou a friend of God? hast thou common friends and enemies with him? what thinkest thou of that character of Christs friend? Joh. 15.14. Besides, if thou be such a friend of God, thou must know well Gods enemies before thou hate them: art thou none of them thy self? Col. 1.21. Wherefore I much fear thou art not yet attained unto that intimacy with thy God, as to know his friends and his enemies, and to be of one mind and heart with him: and therefore it were to be wished that thou begin with Gods enemies in thine own bosome, and hate them with a perfect hatred. Thus thou shalt hate them that hate God; that done, proceed to hate the sins of other men, according to which thou and I, and all are enemies of God.

  • 1. Neminem contra justitiam amare.
  • 2. Nulla vitia blandiendo palpare.
  • 3. Ea quae mala sunt audacter redarguere.
  • 4. Nulla, propter haec, damna vel adversa formidare.
  • 1. To love no man against right.
  • 2. By flattery to cover no vice.
  • 3. Boldly to reprove those things that are evil.
  • 4. For these things, to fear no loss or hurt.

This is perfectly to hate Gods enemies, Ʋt nec propter vitia homines oderis, nec propter homines vitia diligas; That thou neither hate the persons of men for their sins sake, nor love the sins for the persons sake, to hate them as wicked, but love them as men; thou must know, and that assuredly, who they are that hate God: If thou know [...]ot Gods enemies, 'tis possible thou mayest hate him whom God loveth, and love him whom God hates; if so, thou art like him who aimed at a beast and slew a man; for he that hates his brother is a murderer, 1 Joh. 3.15. 'Tis possible, nay, ex­ceeding probable, that thou mayest hate that which is good, and consequently love that which is evil, such a gross errour we read of, Esay 5.20. thou mayest hate him for Gods enemy, who may be a better friend of God than thy self.

4. The second is like unto the first.

Our Lord calls the former Commandment the first, that more conveniently he may infer the second, which cannot be divided from it; this is like unto the first. 1. In the object: 2. In the act about it: 3. The latitude of that act. 1. God is aimed at in both, he himself in the first Commandment, his Image in the second; God in thy neighbour, Esay 45.14. 1 Cor. 1.4.25. for if we love one another, God dwelleth in us, and his love is perfected in us, 1 Joh. 4.12. 2. There is the same duty enjoyn'd in both, LOVE, both require not outward acts only but inward also. 3. Like in the amplitude and largeness of the act, for as the first comprehends all the rest, so doth the second. Yea, so like the one is to the other, that the Holy Ghost useth one for the other, and puts one for both, Rom. 8.28. We know that all things work together for good to them that love God: what only so! without love of our Neighbour! that comprehends that and all, for this is the love of God, that we keep his Commandments, 1 Joh. 5.3. the second, Rom. 13.8, 9. the whole Law is fulfill'd in one word, Thou shalt love thy neighbour as thy self. Yea, whereas it might be con­ceived, that in this latter is understood only the second Table: the Apostle adds, if there be any other Commandment it's briefly comprehended in this saying, Thou shalt love thy neighbour as thy self. The reason is evident from that necessary con­nexion and coherence of one to the other, and with the other, they are interwoven one with the other; so that he who loves God keeps his Commandments, among which is the love of his Neighbour, and he who loves his Neighbour as he ought, [Page 394] he loves him in God, and for God, and therefore he must love God above his Neigh­bour; one love is carried unto both, so that one cannot be truly without the other, for if a man, saith he, loves God and hates his brother he is a lyar, 1 Joh. 4.20. [...] These and all other Graces are knit together, [...] ▪ The Lord refuseth that service done to himself, which as performed without love unto our brother; he hates robbery for a burnt offering: He will have Mercy and not Sacrifice: Go first and be reconciled unto thy Brother, and then come and offer thy gift, Mat. 5.24. He requires that we first forgive our enemies, be­fore we ask forgiveness for our selves.

Obser. 1. This discovers a great deal of hypocrisie hid under pretence of the first Commandment, as if the love of our God might excuse us from the love of our Neighbour, as Matt. 15.5. Your brethren that hated you and cast you out for my names sake, said, let the Lord be glorified, Esay 66.5. what Brethren these were ye read, vers. 3.4. they hated Gods friends for his sake; they hated them for the love of God, Jer. 50.7. Their adversaries said, we offend not, though they devoured them, be­cause they have sinned against the Lord, the habitation of justice, in their giving God glorious Titles, that under them they may devour and vex their Neighbour, Zach. 11.5. Whose possessors slay them, and hold themselves not guilty—Blessed be the Lord, I am rich, Joh. 16.2.

Thou lovest thy self for God, in God, and in order to God, even so love thy neighbour as thy self: thou would'st do thy self all the real good thou canst.

Obser. 2. See the transcendent excellency of the Second Commandment, it is like the First, and great one; in the First, man loves his God, in the Second, he loves God's Image, as in himself, so in his neighbour, wills, and does him all the real good; and so one man becomes a kind of God to another; Homo homini Deus: Antiquity conceived of God no otherwise, than as he who doth good unto mankind; and therefore all those particular Authors and Inventors of good unto men were account­ed Gods: Such were they who taught the use of the Plough, the way how to plant and dress Vines: ‘— [...].’ saith the old Poet; hence came that [...] among the Heathen, An ill effect of a good cause.

Dei proprium servare vel benefacere, Tully.—It's Gods own property to save from evil and do good. God left not himself without witness; wherein? In that he did good, Act. 14.17. that is his property, and to do good it's a testimony and witness of the Deity: The like Act. 10.38. of Christ, in that he went about doing good, and healing all that were oppressed of the Devil, for God was with him. Thus Paul and Barnabas were accounted for Gods, Act. 14.11. Yea, whereas it is indeed the work of God to save from evil and to do good, yet for mans encouragement to love his neighbour and do him good: the Lord imputes even the proper actions of God un­to man: God saved Lot. But the Scriptures imputes this to Abraham, and his prayers for Lot, Gen. 19.29. It came to pass when God destroyed the Cities in the Plain, that God remembred Abraham, and sent Lot out of Sodom, Neh. 9.27. It is God that saves, yet he maketh men Saviours one of another: Thou sentest them Saviours, Obad. v. 21. Saviours shall come up upon Mount Sion, and judge the Mount of Esau, and the King­dome shall be the Lords, Prov. 29.8. God himself turns away his wrath from a peni­tent people, but he imputes this to wise men, 1 Tim. 4.16. Take heed to thy self, and to thy doctrine, continue in them, for in doing this thou shalt save thy self and those that hear thee. Nor is this peculiar to the Minister, but common to every good Neigh­bour, for what knowest thou whether thou shalt save thy Husband? Jam. 5.19, 20. Brethren, if any of you do err from the truth, and one convert him, let him know, that he who converteth a sinner from the errour of his way, shall save a soul from death, and cover a multitude of sins.

Nay, not only doing of Temporal good but Spiritual also is imputed to the good [Page 395] Neighbour; why otherwise must Moses speak to the people? why must Philip be di­rected to the Eunuch? why must Paul be sent to Athens, Act. 9. why Cornelius to Peter, Act. 10.1?

Thus the merciful man is the true Neighbour, and then is the man a true Neigh­bour to another, when he is like a God unto him, when he is merciful unto him, as our heavenly Father is merciful.

Exhort. This is the most excellent way: where Love is, God is; he that abideth in Love, dwelleth in God, for God is Love. Reason then from the contrary, where Love is not, God is not, where Mercy is not, Christ is not; He is [...], the sure Mercies of David, or of him, that is, Love it self. This is that Coagulum, that ce­ment, that glew of mankind, which being taken away, ruunt omnia, all is ravelled: This is that which edifies; Knowledge puffs up, but Charity edifies and builds up, 1 Cor. 8. There the Lord promised his blessing and life for evermore, Psal. 133. [...], Ezek. the last, the last vers.

Means. Remove the iniquity, that is the cause of enmity among us, Mat. 12. Be­cause iniquity shall abound, the love of many shall wax cold. This was the cause of the first murder in the world, wherefore slew he him, because his own works were evil, and his brothers good. 2. Look upon that in thy Neighbour which is good, [...]. There is some good in thy Neighbour. Let every man think better of his Neigh­bour than of himself. There are some pictures, which, look on them on one side they present a beautiful countenance, on the other, some deformed monster. 3. Add to thy Faith Virtue, and to Virtue Knowledge, and to Knowledge Temperance, and to Temperance Patience, and to Patience Godliness, and to Godliness Brotherly Kindness, and to Brotherly Kindness Charity.

Sign. This is Love, that we keep Gods Commandments: Love works no evil to his Neighbour, Rom. 13.10. Away with all false shews and pretences of love, where the reality of it is not; Prae amore exclusit foras, 2 Cor. 13.11. Be of one mind, live in peace, and the God of love and peace shall be with you.

[...]. But the second is like unto it.

When our Lord had fed the Multitudes, Joh. 6.12. though he could make bread of stones, yet said, let nothing be lost.

The Text is [...], a Love Feast. I beseech the Lord to feed our Souls with it; His will is, that nothing should be lost: I shall therefore gather up what was left of the fourth point, and add the fifth, and then proceed to the fifth Commandment. What this Questionist was, ye read vers. 25. a Pharisee, compared with Mar. 12, 28, 32. a Scribe, Luk. 10.25. a Lawyer: Our Lord shapes an answer which may meet with the Scribes and Pharisees, Hypocrites, and with the Scribes taught to the King­dom of God.

[...], But the second is like unto it: Thou shalt love thy Neighbour as thy self.

But the second, why! what diversity is here? let no man think that this is of small moment, the difference of [...] and [...]. The least things are oftentimes of great­est concernment, as the Apostle shews elegantly, a little leaven leaveneth the whole lump; and James the 3. by examples of a bit in the horses mouth, which turns about his whole body, a very small helm turns the whole ship, a little fire kindles much wood, the tongue a small member defiles the whole body, and sets on fire the whole course of nature. But is ( [...]) this little word of that moment; the learned know it changeth the nature of the proposition; such is the difference between And and But, the for­mer makes a copulative Axiome, the latter a Discret, as the Logician calls it.

Our Lord adds this beyond what he was desired: The reason is partly in regard of the Commandment, the Questionist, the Answerer.

1. In regard of the Commandment it self, being asked concerning the greatest, he adds the greatest next to that, that he might at once perfect the Doctrine of the two great Commandments of Charity, on which all the Law and the Prophets de­pend, of which the one so depends on the other, that it cannot be observed without the other.

2. In regard of the Pharisee, who moved the question, if not he, yet they of his [Page 396] Sect were proud, they knew no Neighbour; ye know how the Pharisee vaunted even to God himself, and that in his prayer; I am not like other men, not like this Publican, Luk. 18. They were learned in the Scriptures, and grew proud with that, which should indeed have humbled them; they called and accounted themselves Sa­pientes, & filios Sapientiae; as for other men they were accounted by as Populus Terrae; 'tis a sin that followeth Knowledge, Scientia inflat, 1 Cor. 8. and if it be not well heeded, it will be an inseparable companion of the young knowing man, for a little knowledge makes men proud, but a great deal makes them lowly: 'tis a worm that often breeds even in the trees of Righteousness.

3. Another reason is in regard of the Answerer himself, who by his answer inti­mated the Pharisees hatred of himself, their neighbour in the humane nature, not ashamed to call them brethren: 2. And in regard of the Divine Original, whereof the Jews boasted, we have one Father, even God; but our Lord made a true pro­fession, Job 8.42. If God were your Father ye would love me, for I proceeded forth and came from God, no contention should be between them, Gen. 13.8. 1 Joh. 5.1. Every one that loveth him that begat loveth him that is begotten. Christ teacheth more than he is desired ex abundanti: He teacheth the proud, his enemy, one that tempted him, how much more the humble, his friend: A ground to take heed what requests or questions we put up unto our Lord: He answers the hearts of men which he sees and knows; see the answer of the Prophet to Jeroboam's wife, 1 King. 14. and the speech of Johannah to Jeremiah, and what is writ, Ezec. 14. with the answer of the Saviour to the Scribe, Mat. 8.20. The Foxes have holes, &c.

Some use may be made of this point; 1. From consideration of our Lord and Ma­ster and Teacher himself; 2. From consideration of his doctrine; 3. From conside­ration of the Disciple, or party taught.

1. From consideration of our Lords doctrine, it's the doctrine of the second Com­mandment.

Obser. 1. The first Commandment teaching the Love of God, is very often incul­cated and taught, but the Love of our neighbour is more sparingly delivered by Moses and the Prophets; and the reason seems to be, because the Lord himself, who is the LOVE it self, hath made deep impression of brotherly and neighbourly Love in the hearts of men: whence the Philosophers have delivered many excellent rules concerning mutual Love of mankind, as we may find in Aristotle's Ethicks, and in Seneca and others, so that it seemed needless to teach it, as the Apostle implyes, 1 Thess. 4.9. Whence we may see how foully that deep character of neighbourly Love was blurr'd, blotted and worn out, especially among Pharisaical men. That our Lord saw a necessity of teaching this doctrine, even to the learned Scribes.

2. The Love of our Neighbour as well commanded as the Love of God, which though not so often explicitely taught, as meeting us rarely in Moses and the Pro­phets, I remember but one express place, Levit. 19.18. yet very frequently this do­ctrine is tacitely hinted both in plain words and in mystical speeches. 1. In plain words, Deut. 27.24. Cursed is he that smites his neighbour secretly, i. e. detracts from him, or hates him, which is to murder him, Prov. 3.27, 28, 29. 2. In mystical words we have these two objects, God and our Neighbour, very often contrived into one name or other; sometimes conveyed unto us in Histories and Ceremonial Services, yea, the same doctrine is dictated even by the still voice of Nature.

1. These two objects are contrived into names, such is Shechaniah, 1 Chron. 3.21. i. e. Vicinus Dominus, a Neighbour, and the Lord, not only implying that the Lord himself is our true Neighbour, as I formerly shewed; but also because including both objects of Love in one word, Sechaniah, God and our Neighbour. Thus we read of Ho­bab, Numb. 10.29—the Father of Raguel: Hobab is the LOVE it self, whom Moses intreats to guide them through the wilderness: An excellent guide no doubt, when we are wildered and know not what to do, nor what way to take, follow Hobab; let us then do as we would be done unto, and there is no doubt but such a life will be our light. This Hobab is the Father of Raguel, i. e. our Neighbour, and God: This was implyed by Machpelah; spelunca duplex, the double cave or hole, where Sarah, the [Page 397] Faith, as the Apostle interprets it, Gal. 4. was buried: and afterward Abraham, Isaac and Jacob with their Wives desired there to rest: for when the Love of God and our Neighbour is perfected, Faith ceaseth, dieth and is buried. This is said to be in He­bron, that is Society and fellowship which Love makes with God and Man.

The same may be signified by divers Duals, as Jerusalajim, the two-fold Love and Peace with God and Men; Shemajim the Heavens from [...], the two-fold Name and Being. Chajim which we turn Life is Dual, signifying the Heavenly Life proceeding from the Love of God and Men.

The same two objects of Love, God and our Neighbour were mystically signified by the two Tables, which first the Lord himself framed, then Moses. These two we understand by Jachin and Boaz, the two Pillars of the Temple; if strong in Boaz, the Love of God, he will establish the other; that's Jachin. The same two were meant by the two folding-doors of the Holy of Holies, and of the Temple of God, 1 King. 6.31, 32, 33, 34. For hereby an entrance is administred into the Everlasting Kingdom; whereby? he speaks of [...] and [...]; 2 Pet. 1. The same were meant by the two Sons of Rachel, Joseph and Benjamin; Joseph would not manifest himself, nor be reconciled to his Brethren, unless they brought Benjamin with them. No Love of God, without the Love of our Neighbour; He that loveth not his Brother whom he hath seen, how can he love God whom he hath not seen? therefore Mat. 5. When thou bringest thy Gift unto the Altar, and there remembrest that thy Brother hath ought against thee, leave there thy Gift, and first be reconciled to thy Brother.

The woman that was to be cleansed must bring two Turtles; such is the nature of the Turtle, that if one die the other mourns and dies with it. And such is the Love of God and our Neighbour, if the one fade and wax cold, the other fails with it. These were meant by the two Eagles wings, whereby we fly to the dead body. These were the two Women who carried away the Epha, Zach. 5. They had wings of a Stork, that is Love, so [...] signifieth; and the Hebrew [...], that signifieth a Stork, it signifieth also Mercy and Love: And these women with the wings of Love carry away the iniquity; for so by Mercy and Love iniquity is purged and done away; as Daniel adviseth Nebuchadnezzar, do away thy sins by Righteousness, and thy Trans­gressions by shewing mercy to the poor, Dan. 4.27. Thus every one of Christ's sheep beareth twins, the love of God, and the love of their Neighbour, Cant. 4.2. and there is none barren among them. We read of two good Samaritans Man and Woman; the good Samaritan man a figure of the Love of God, Luk. 10. and the good Samaritan woman, a figure of the Love of our Neighbour, she brought her neighbours to Christ, Joh. 4.

The same objects God and our Neighbour, and the love of them are dictated un­to us by the still voice of Nature, in the many twins, which mans body represents unto us both outwardly and inwardly: As the two eyes, Hobab Love was instead of eyes to the travellers in the wilderness, Numb. 10. The two ears imply the hearing and obedience of love towards God and our Neighbour. The two hands figure the work, and labour of love to God and Man; the two feet figure the same affectionate walking in that most excellent way of Love, to God and our Neighbour.

All these outward expressions proceed from the heart; and that inward fleshly member in the figure and fashion of it hath two leaves open above, implying sincere love and open-heartedness unto God and Man, and closed beneath in the centre, fi­guring love entire to both. But the Second is like unto it.

The Pharisee had not been obedient unto the less Commandments, yet he enquires after the greatest. The fruit of the Tree of Knowledge was ripe in him, he would know all things, and the greatest and chiefest of things, but obeyed not the least.

Exhort. Learn of our Lord Jesus Christ, He is our only Teacher; one is your Ma­ster even Christ: He is the great Rab, Esay 19.20. He shall send them a Saviour [...] and a Prince, according to Act. 5.31. or a Saviour and a Teacher. He teacheth the two great Doctrines, the two great Lessons, the first and second Lesson, the Love of God, and the Love of our Neighbour.

Means. Hearken to the Law, which is our School-master unto Christ, Gal. 3. Pla­gosus [Page 398] Orbilius, it's given to put us in fear, Exod. 20.20. where men are secure, care­less and without fear, the strong man, even the Devil, keeps the house, and all his goods are in peace, like them, Judg. 18.27, 28. Bethreob.

Repreh. Those who divide these two, the Love of God and our Neighbour; whence it is, that they oftentimes go single, which should go hand in hand: the Pharisees and Sadducees herein are faulty.

1. Thus while the best sort of Pharisees were zealous for God, they forgot their Love to their Neighbour; so did Paul, so do the zealous Pharisees at this day. And thus on the contrary, while the Philosophers taught much of humanity, civility, and the love to men; they were short and cold in their love to God, Rom. 1. This was the Sadducees and Herodians sin, whom our Lord therefore warns to give unto God the things that are Gods, Mat. 22. Thus we have heard what use may be made of our Lord's Doctrine.

2. Somewhat we note from consideration of our Master and Teacher himself.

Obser. 1. Christ is our Master, our only Master; one is your Master even Christ, even as the anointing teacheth you, 1 Joh. 2.

Obser. 2. Christ teacheth more than he is desired to teach. The Scribe desires to know the first and great Commandment, and our Lord teacheth him not only the first and greatest, but also the second and less.

Obser. 3. Christ, though the only Teacher, the wisdom of God, yet taught no­thing more in Doctrine, in Life, in Death than the love of God, and the love of our Neighbour.

3. Somewhat also we may learn from the consideration of the Disciple or Teacher.

Our Lord tells the Questionist, he was not far from the Kingdom of God, wherein God, who is the LOVE it self reigns; the true David, who is Christ himself: O the happiness of that Kingdom! All other Duties, though otherwise the best and great­est without this are nothing: See Notes on 1 Cor. 13.1. Even the least Duty perform­ed out of Love is highly prized: a cup of cold water given to a Disciple is rewarded.

The very worst and greatest sin against thy Neighbour, if without breach of Love, pardonable, and means provided of God himself for escaping of punishment, Numb. 35.20, 21, 22. If he thrust him of hatred, &c. Deut. 19.9. Whoso killeth his neigh­bour ignorantly, and hated him not in time past, God provided a refuge for him, vers. 6. he is not worthy to dye, because he hated him not in times past.

But that sin, though never acted, but only affected, is by Gods account esteemed murder, 1 Joh. 3.15. He that hates his Brother is a murderer. What a notable Ex­ample hath the Lord Jesus propounded unto us in himself, Joh. 15.13. Greater Love than this hath no man, that a man lay down his life for his friends: Moses offered this for Israel; Paul also for his Countrymen, Rom. 9. But our Lord Jesus really did so, and that for his enemies; When we were enemies Christ died for us: This you will say was an heroical act, and no man is bound to imitate it: No, what then shall we say to Ephes. 5.1, 2. Be ye therefore followers of God as dear Children, and walk in Love as Christ also hath loved us, and hath given himself for us an Offering and a Sacrifice to God for a sweet smelling savour? yea expresly, 1 Joh. 3.16. Hereby perceive we the love of God, because he laid down his life for us, and we ought to lay down our lives for the Brethren. Do we believe this ought to be done? It's the express word of Truth, Joh. 15. yea, Mat. 5.44. an harder lesson: So is that, Gal. 6. Bear ye one anothers burdens, and so fulfill the Law of Christ: a great and heavy burden you will say! but whereas we ease a man of his load, either by diminishing his burden, or by giving him strength to bear it, since not one jot must pass from the Law till all be fulfilled, Mat. 5. The true Christian Faith hath power accompanying it, For God hath not given us the spirit of Fear, but of Power and Love, &c. 2 Tim. 1.5, 6, 7. 2 Thess. 1.11. and therefore, 2 Pet. 1.5.

This power stirs up the Love that warms the cold and the dead: So the Prophet Ezechiel, chap. 37.4. speaks to the dead bones, Hear the word of the Lord, ye dry bones, whereupon vers. 7. the bones came together bone to his bone. And what is the Chri­stian world at this day, but such a field as Ezechiel saw? dry bones, we bite and de­vour [Page 399] one another, and consume one another. The old hatred scatters us and divides us (odium est affectus seperationis) so that we are like bones scattered before the pit. O for an Ezechiel to say to these bones, Hear the word of the Lord. Ezechiel, what's that, but Fortitudo Dei, the Power of God? and what saith that Power of God unto these dead bones, Joh. 11.25. He that believeth on me, though he were dead, yet shall he live; yea that hour is now come when the dead shall hear the voice of the Son of God, and they that hear shall live, Joh. 5.25. O let us hear this voice of the Son of God, Joh. 13.34. and 15.12, 13, 17. O let bone come unto his bone. Do we not know that we are all of one blood, that we are all members one of another? O let us bear one anothers burdens, and so fulfil the Law of Christ, whatever we would that men should do to us, let us do even the same to them: Let us put on, as the Elect of God, bowels of mercy, Col. 3.12, 13, 14, 15. being called in one body; so bone shall come to his bone: Let the strong bear the infirmities of the weak, and not please themselves: Let them that are Spiri­tual and strong restore and put into joynt again ( [...],) those that are fallen, that the bones that were broken may rejoyce: Let every one please his neighbour for good to edification, so shall love cover the multitude of sins.

Exhort. To love our Neighbour as our selves: Ye are taught of God to love one another, 1 Thess. 4.9. yea of Nature, Love and Offices of Love proceed from one and the same common Nature, Officia proficiscuntur ab initiis Naturae, saith Tully out of the Stoicks: And St. Paul intimates the same, Act. 17. He hath made of one blood all Nations of men.

The Exhortation to love our Kindred and our Fathers house, a man would think should easily find acceptance; And this is such, suppose towards the greatest stranger: He is our Kinsman, though somewhat removed. This is that which at length must reign: Confer with the Notes on Mat. 22.37. Why was the Lord so zealous for David to reign? why David, that Solomon should reign? See Notes as before, Matth. 22.

Now the God of Patience and Consolation grant us to be like minded one toward ano­ther, according to Christ Jesus, that we may with one mind and one mouth glorifie God, even the Father of our Lord Jesus Christ.

NOTES AND OBSERVATIONS UPON MATTHEW XXIII. 2, 3.

[...].

[...].

The Scribes and Pharisees sit in Moses chair:

All things therefore whatsoever they bid you observe, that ob­serve and do: But do not ye after their works, for they say and do not.

TWo Precepts of our Lord are here given to the Multitude and his Disciples, the one Affirmative, and the other Nega­tive; with the respective Reasons to them both.

1. All whatsoever the Scribes and Pharisees bid you observe, that observe ye and do.

The Reason is taken from their Office and Employment; they sit in Moses chair.

2. They must not do after the works of the Scribes and Pharisees.

The Reason is taken from their Hypocrisie; for they say and do not, which accord­ing to natural Method, may be thus resolved into an Affirmative Precept.

1. All whatsoever the Scribes and Pharisees bid the Multitude and the Disciples observe and do.

2. The Scribes and Pharisees sit in Moses's Chair or Seat.

3. Because the Scribes and Pharisees sit in Moses's Seat, all therefore whatsoever they bid the Disciples and Mulitude observe, that they must do.

Out of the Negative Precept,

1. Our Lord Jesus forbids his Disciples, and the Multitude, to do after the works of the Scribes and Pharisees.

2. The Scribes and Pharisees say, and do not.

3. Because they say and do not, therefore the Disciples, and the Multitude must not do after the works of the Scribes and Pharisees.

This is the true natural, and therefore artificial Method of these words. Howbeit, because all men are not capable of this Method, or the reason of it, I shall proceed unto these Axioms, according to the order of the words.

1. The Scribes and Pharisees sit in Moses chair; in which we must en­quire.

1. What is is meant by the Seat and Chair of Moses? 2 What it is to sit in the [Page 401] Seat and Chair of Moses? 3. Who the Scribes? and 4. Who the Pharisees were? and 5. Quo jure, what Right and Authority they had to sit in Moses Chair?

1. By the Chair or Seat of Moses is to be understood the Doctrine or Law of Moses.

There are three degrees of Doctrine, which are in order to other in the whole Church and People of God, and in every Member of Christ.

1. The Chair or Doctrine of Moses, or the Law of Moses; for Moses is sometimes taken for the Law-giver, sometimes for the Law it self, as Luke, They have Moses and the Prophets, who teach according to Moses: These are until John, Matth. 11.

2. The Chair or Doctrine of Elias or John the Baptist, who is the same, Matth. 11. which requires repentance and amendment of Life, and bringing forth fruits worthy amendment of Life. Thus the Jews at their Circumcision have an empty Chair set, which they say, is for Elias.

3. The Chair or Doctrine of Christ himself: for as the Law and Prophets are un­til John, so the Law of Moses and John are until Christ, who is the end of the Law.

And John points to Jesus Christ, and his Doctrine is the beginning of the Gospel, Mar. 1.1.

Obser. 1. The Lord would have his Truth made known, though by wicked men, Scribes and Pharisees, Hypocrites. Balaam ran greedily after the reward of ini­quity, with a purpose to curse Israel; the Lord turn'd his curse into a blessing, and made use of his mouth for the declaration of many precious Truths. And Judas, with the rest of the Apostles, preached the Gospel; for would the Lord have his Gospel hid, unless there be chosen vessels to publish it? The Lord would have all men to be saved, and to come to the knowledge of his truth: and therefore he makes use of evil Instruments where good are not to be found: Phil. 1.15. These men sought their own glory, and envied St. Paul; yet because they preached the Gospel, though not for Gods glory, but their own, the Apostle rejoyceth; he rejoyced not in their Hypocrisie, but in the Effect of it. The Leapers, 2 Kings 7. bring glad ti­dings to Samaria, that their enemies were put to flight, and that there was abun­dance of all things left behind them in their Tents. Although Lepers, unclean, un­clean; yet if they bring good tidings, that their spiritual enemies are put to flight, and that there was a great abundance of all things; this was notice enough to the people to go out.

This ought no way to encourage ungodly Teachers; for although the Lord make use of them, as he doth of evil Instruments, and over-rules their malice to a bet­ter end, than they aim at, and so work good by them, yet are they [...], judged and condemned out of their own mouths, who preach to others, and them­selves become Castaways. The Lord foretels, that many shall say, we have prophesi­ed in thy name, &c. but the Lord shall say unto them, Depart from me, ye workers of iniquity, Luk. 13. Would God many of us, did not strain at a Gnat, and swallow a Camel; tyth'd not Mynt and Dill, and neglected not the great things of the Law, as the Pharisees taught, v. 23. to be unmerciful was no sin, nor to dishonour their Parents, in comparison of repairing the outward Temple. They made great scruple of entring into the Judgment-hall, lest they should be defiled; but made no que­stion of shedding innocent blood, Joh. 18.28.

To break the Sabbath, which was made for man, and so man to be preferred before it, it was accounted the greatest sin. But to be covetous, &c. yea, to break all the Commandments of God, for which Man was made, Eph. 2.20. yea, to pursue the lusts of the flesh, cheat men all the week; so he keep his house or his Church on the Sabbath, and sing Psalms next the Street, and sit not at the door, nor walk abroad: Tush, all the rest are weaknesses and infirmities of the Saints. This man is a Saint, a Member of Christ, one of the Elect.

Would God there were not among us who can tell where Jesus Christ is to be born, but go not forth our selves one step toward Bethlehem; who can tell that the Life of a Christian must be holy, chaste, sober, humble, self-denying, &c. yet we live loosly, proudly, self-willed and covetous.

Would God there were not among us, Scribes and Pharisees, who challenge the whole Chair of Moses, Elias, and Christ to our selves; who assume to our selves, and those of our way the whole power of teaching the people: so that if Jesus Christ should come, they would not give him place.

2. To sit in Moses Chair, as some conceive, is all one with succeeding. But Moses left no other Successor but Joshua. But to sit in Moses Chair is to teach the Doctrine, or Law of Moses; for so to sit is the proper posture of Judges and Teachers: So that if the Sentence of the Judge was not pronounced è Cathedra, it was null. That this is the meaning of this phrase, To sit in Moses Chair, appears from the inference which our Lord makes from thence: All things therefore whatso­ever they bid you observe and do. And therefore one of the Greek Fathers expounds sitting in the Chair of Moses, to be the teaching of what is commanded in the Law of Moses.

3. The Scribes sate in this Chair.

A Scribe was such an one among the Jews, as was learned in the Letter of the Scripture, Ecclus. 38.25. Such an one was Seraiah, 2 Sam. 8.17. He was taken for a Prophet, according to the Chaldee Paraphrast: See Ezra 7.12. Thus what we read in Esay 3.2. the Judge and the Prophet, the Chaldee Paraphrast hath, the Judge and the Scribe, Esay 9.15. The Prophet that teacheth lyes, is in the Chaldee Paraph. the Scribe that teacheth lyes. 1 Sam. 10.10. Is Saul among the Prophets? in the Chaldee Paraphr. it is, among the Scribes? So that as [...] a Prophet, signifieth of­tentimes no more than a Teacher of the Word, as its used oft in the New Testament. In the same sence we may understand a Scribe here, a Teacher; who because he was learned in the Law of Moses he was called [...] a Lawyer: Josephus calls such an one [...], the Expounder of the Laws.

And thus a Scribe who sate in Moses's Chair, was a Teacher of Moses's Law.

2. But what was a Pharisee?

A Pharisee hath his name, say some, from [...] to expound, because they were Expositors of the Law; but quo jure? rather from [...] to separate; as importing such an one, as separates himself from others, in regard of outward Sanctity. So he is de­scribed by one of the Jews,, to be such an one as separates himself from outward pollution and all common and unclean Meats, and from the people of the earth; as the Pharisees thought, and called all men but themselves: Of their Sect and O­pinion were some of the Priests and Levites, Joh. 1.19. with 24.

Reason. Who put these Scribes and Pharisees into Moses's Chair? Who bid them sit down in it? Surely not God. He appointed Moses Chair for the Priests to fit in, and he installed them in it: And he ordained that every seventh year, the Priest should read the Law, Deut. 31.10, 11. And accordingly Jehosaphat sent Priests. The Lord directs the People to the Priest, to seek the sence and meaning of the Law, Mal. 2.7. They shall seek the Law at the mouth of the Priest. But in process of time the Scribes, whose first Office was to be Keepers of the Scripture, and to preserve it, lest any Corruption in the writing or transcribing of it, should creep in, saith Gemel. These undertook by little and little, to interpret the Law; the forenamed Author saith, they explained the Law according to the Letter of it. He seems to have been such an one, whose office was to read the Law of Moses, as Act. 13.15.15.2. who after­ward undertook the expounding of it. And as [...], in the Greek Church, Le­ctor, in the Latin Church, was, such an one as had authority only to read the Scrip­tures in the Congregation, especially the Gospel: And this was all their business in the Church.

Or if we say, as some do, that these Priests and Levites were the successors unto those, Num. 11. whom Moses appointed; yet if they had not (as 'tis clear they had not) the same Spirit with those, they are no better than usurpers, and intruders into Moses Chair, and got power by the negligence of the Priests.

Whatever power the Scribes had to teach, it's certain the Pharisees had none; but were a sort of people, who assumed to themselves a power of teaching the peo­ple. An hypocritical Sect, who placed all their Religion in outward forms, and [Page 403] outward obedience to the Law. The first time we read of them is Matth. 3.7. where John calls them a Generation of Vipers.

Note hence that ancient and usual manner of Teaching; the Teachers sate when they taught.

Some have thought that the Jews were wont to teach the Law standing, which is only true of the reading of the Law; which done, he who taught sate down. This is most notable, in that best of Teachers, the Lord Jesus our only Master, Luk. 4.17, 18, 19, 20. and he closed the book and sate down; Matth. 5.1. and 13.1, 2. and 24.3. and 26.55. The Auditors stood, as Nehemiah 8.4, 5. Whence Auditories were called sometimes Stationes. The danger was then less for the peoples sleep­ing, to which a sitting posture disposeth too many; while the Teacher is, to hear, like a very lovely Song, Ezek. 33.2. fit to lull them asleep. Not that one posture or other is more or less pleasing unto God: but the while the Service of God is com­pared to a Warfare, standing is more agreeable: Whence the Women are said mili­tare militiam Domini; and thence is that phrase, Statio militaris, Psal. 134. Ye that stand in the house of the Lord: Eph. 6.11, 14.

Repreh. Those who take the Chair of Moses, that they may take their ease in it and enjoy honours. Moses sate in no such Chair, Exod. 18.13. He wore out himself, from morning till evening: Numb. 11.11. he complains, Why hast thou laid the bur­den of all this people upon me: It was to Moses a burden: Esay 22.22, 23. The key of David upon the shoulder of Eliakim: was the Key of David so heavy, that it must be born upon ones shoulder? It is no doubt a great burden to govern the Souls of men. And the Lord Jesus, among his Names and Titles of Honour, Esay 9.6. hath this, The government shall be upon his shoulder.

When Saul was chosen King, 1 Sam. 10. it was said of him, that he was higher from the shoulders upward, than all the people: Thus are they who are set over the people to govern them; there is no mention of his Hands: the true Governours are de­scribed by their Shoulders; such as are strong to bear the burdens of the weak. He who desires the office of a Bishop, desires a good work.

Our Lord directs this Precept to the multitude, and to his Disciples.

1. To the multitude who were not yet admitted into Christ's School: but were to be exercised in the Law of the Father, which is our Schoolmaster unto Christ.

2. He directs his Precept unto his Disciples, who though they were not under the Law or compulsion of it, but under grace, yet the righteousness of the Law was to be ful­filled in them, Rom. 8.3.

2. All things whatsoever they bid you, observe and do.

All and whatsoever are two very large words: And since they are here spoken with reference unto the Command of the Scribes and Pharisees, and so infer answerable observation and obedience, in those who are taught by them, it's necessary that they have their due limitation; for otherwise, since our Lord, as elsewhere, so especially in this Chapter, condemns the Doctrine of the Scribes and Pharisees, he might be thought here to justifie them.

These large words receive their restriction from those immediately before, The Scribes and Pharisees sit in Moses chair: To sit in the Chair of Moses, is to teach the Doctrine of Moses; and all things whatsoever the Scribes and Pharisees so teach, both the Disciples and the multitude must observe and do; for our Lord speaks to both, v. 1.

The word rendered to observe is [...] to keep in; that habit of the heart, which is called [...], the Apotheca, the Treasury of practicable Principles, inclining the Soul to act and do. Hence it is that the word very often enjoyns both these.

To do all things whatsoever the Scribes and Pharisees bid us is, opere adimplere, to accomplish it in very deed: See Notes on James 1.22.

To bid is [...] to command, as dico, i. e. jubeo.

Doubt. Must we then hear all indifferently, who ever come to us in the name of Teachers? whether they set up themselves for such; or be set over us by men, or else are sent by God? some there are that infer so much from our Saviours words here.

No doubt we ought to hear or may hear all Teachers; not that all, or any ought to impose their own Dictates and Opinions upon us: nor that we should take upon trust, all that falls from them, as the Scribes and Pharisees would impose upon the people, to believe whatsoever they taught them: but so far forth we may and ought to hear, as to try the spirits, whether they be of God or no, 1 Joh. 4.

Observ. 1. All things whatsoever the Scribes and Pharisees bid the Disciples and the Multitude observe and do, i. e. all the Law of Moses is to be taught, observed, and done; for else we make void the Law unto our selves.

Observ. 2. All things whatsoever, not some part only: See Notes as above.

Observ. 3. Religion is practical, and consists in doing, ibidem.

Observ. 4. The Truth of God is not prejudiced by the wicked and ungodly Teach­ers of it. They say there is a precious stone in a Toads head.

Observ. 5. Good men, the Disciples of Christ are commanded to observe and do the Dictates of the Law, though given by the Scribes and Pharisees, hypocrites. Though Annas and Caiaphas were wicked men, our Lord obeyed them, as also He­rod and Pilate, and is therefore called a Saviour of Rulers, Esay. Nor did Elkanah forsake the Ordinances of God, although they were administred by wicked men. Elkanah went up yearly to worship, and sacrifice to the Lord of hosts in Shilo: And the sons of Ely, Hophni and Phinees were there.

Observ. 6. The Teacher must speak with authority: Whatsoever they bid you, ob­serve and do, Therefore the Lord saith to Jeremy, 1.17. Truss up thy loyns and speak unto them all that I command thee, lest I confound thee before them: And the Apostle, Lift up thy voyce like a trumpet, with all authority, Tit. 2.15. So the Lord Jesus, who spake as no man spake; who teacheth like him? He taught with authority, Matth. 7.29. The people ought to know in whose Name they come, whose Word they speak, whose Errand they bring: Herein the Scribes and Pharisees were wanting. He spake not as the Scribes, Vulg. Lat.

Observ. 7. Note here our flexibleness and inconstancy. The Lord Jesus well knows how prone we are to follow rather the Life than the Doctrine of our Teachers.

Observ. 8. They whom the Lord authoriseth to sit in Moses Chair, they ought to be such as not only say but do, not only preach the word to others, but do it exem­plarily themselves: they not only bring tidings of good to others, but ought to be good men themselves. For if an Orator be well defined, that he is Vir bonus dicen­di peritus, a good man and eloquent; how much more ought the Christian Orator to be so. As St. Luke tells of Barnabas, that he taught, Act. 11.24. for he was a good man: And therefore St. Paul preached not the Gospel of Christ, until the Son him­self was reveiled in him, Gal. 1.6.

Those Lepers who brought the glad tidings or news to Samaria, 2 King. 7. first stored themselves with the goods which the Syrians left, and then went and told the news at Samaria. Thus he, even the Lord himself in the Latin Text is called Leprosus, a Leper, Esay 53.4.

St. Luke tells Theophilus that he would make a Narrative of all things which Christ began to do and to teach; and he testifieth of his Forerunner, John Baptist, that he was a burning and a shining light.

The Doctrine which is propounded unto the people is a Form or Mould, where­in we are to be cast, Rom. 6.17. [...] as the Doctrine is [...], so are the Teachers to be: See 1 Tim. 1.16. Titus 2.7. 1 Pet. 5.5.3.

And indeed how can any man vigorously and confidently teach others that which he himself hath not learned nor is learning?

But what is this to us? As much as to them, to whom these words were first spo­ken; for are there not scribes and Pharisees in our days? There is no doubt but there are, and have been the like three sorts of men: for the true Piety and Obedi­ence hath two enemies, and opposites unto it; one in part, and that's Hypocrisie, which is opposite only to the inside of Piety; the other in whole, and that is Prophaneness, opposite to both the inside and outside of it. According to this division of things there is a division of persons.

There are and always from the beginning have been, some good men, conform­able to the Will of God; others, either hypocrites or profane persons.

There was the innocent Abel, and after him Seth, the Father of those who were called the Children of God, Gen. 6. And besides these there was a race of men, hypocrites and prophane persons, who walked in the way of Cain: Jude 11, &c.

After the Flood we read of Shem, famous in his generation, as Seth was before the Floud, Ecclus. Of Shem came the holy Patriarchs, Heber, Abraham, Isaac and Jacob. There was also Ham and Canaan the Fathers of the succeding hypocritical Gene­ration, and Japhet the Father of the heathen and prophane World.

And the like Races of men continued in their posterity, until the days of Christ in the flesh, when there was 3 notable sorts of men among the Jews.

1. The Esseni or Hasadei, who were held to descend from the Rechabites, Jer. 35. who must stand before the Lord for ever, v. 19. There were also Scribes and Pha­risees, a Race of hypocritical men: There were Sadducees also, who denied the Re­surrection, Angels and Spirits, a prophane sort of people: Herod and the Herodi­ans were of that Sect.

And there is no doubt but there are the like three sorts of men at this day.

For there are many good men among all Ranks and orders of men; among all men of diverse Judgments, who know no better than that wherein they walk: And these are of the race of Seth, and Shem, and Abraham, and Rechab, and the Esseni or Hassadei.

2. There are also Scribes and Pharisees, hypocritical men.

There are prophane men without number.

We enquire now touching the Scribes and Pharisees; such there are without doubt, who sit in Moses, John Baptists and Christ's Chair, who teach the Law, Re­pentance and the Gospel of Christ. Yet it cannot be denied, but many of us say and do not; as they tell a story of the Lacedemonian Ambassadors resident at Athens, that they being at a Play, and an old Athenian coming in, and no Athenians giving place to him; the Lacedemonian Ambassadors arose, and gave the old man room a­mong them: whereupon one said, That the Athenians (a learned City) knew what was just and right, but they did not act accordingly; but left that to the La­cedemonians, who were most illiterate men. Would God this were not most true of many of us, who teach the Doctrine of Moses, John Baptist, and Christ, that we sit in the Chair of Moses, John Baptist and Jesus Christ, and have the Key of Know­ledge, but enter not in our selves, nor suffer others to enter in that would.

3. The multitude and Disciples must not do according to the works of the Scribes and Pharisees.

The words contain our Lord's Second Precept, which is negative, a prohibition of following the Works, of imitating the Life and Manners of the Scribes and Pharisees. Here are these three Axioms.

  • 1. The Multitudes and Disciples must not do according to the works of the Scribes and Pharisees.
  • 2. They say and do not.
  • 3. Because they say and do not, therefore do not ye according to their works.

Which I shall speak of only, as they contain our Lord's Doctrine.

1. Do not ye after their works.

2. And his Reason, Because they say and do not.

Observ. 1. The works of the Scribes and Pharisees, were sinful, unjust and un­godly.

Obser. 2. The Lord knows how flexible, how prone we are to follow what is evil, especially in him who teacheth what is good, how much inclined we are rather to imitate the evil Life, than the good doctrine of our Teachers.

Obser. 3. The grace and goodness of the Lord Jesus Christ, He would not that we should follow the evil: Be not conformed unto this world, Rom. 12.1. 3 Joh. 11. follow not that which is evil.

2. Our Lord gives the reason of this point, they say and do not.

Reason. What reason is here why they say and do not? what they say is from conviction of their judgem [...]nt, according to the Law of God, and is the [...] and dictate of their Conscence: But what they do is from the [...], the impetus of their own will and affecti [...]ns: See Notes on Rom. 6.19.

For howsoever naturall [...] the will ought to follow the dictamen intellectus, the di­ctate of the understanding, and last result and conclusion of it, yet it's hurried away by the violence of the se [...]sitive appetite. As the daily motion of the primum mobile, naturally should carry ab [...]ut all the inferiour Orbs; but beside, and contrary to this motion, every Planet st [...]als its own proper motion. And thus, though the Scribes and Pharisees, teachers of heavenly things, had motions from the Law of their mind, inclining them to act according to the Law of God, yet the violence of their appe­tite swayes them contrary thereunto: And therefore Jude calls such wandring stars, Jude vers. 13. Besides, t [...]ere is a false doctrine, a damnable heresie brought in by such Teachers, whereof St. Peter warns us, 2 Pet. 2. Who tell us, that it's impossible to be exactly obedient u [...]to Moses's Chair. That they that go about to fulfill the say­ings of the Scribes and Pharisees, think to be justified by their works, or to merit by them. If we say we have no sin we deceive our selves, and the truth is not in us; and therefore that we may not deceive our selves, and that the truth may be in us, that we may be Orthodox, we must be sure to have sin what ever comes of it.

This Doctrine eats like a Gangreen, and spreads it self like a Leprosie over the whole Christian world; so that whosoever shall affirm that it's possible through the power of God, and of the Lord Jesus Christ, to do the sayings of the Scribes and Pha­risees, to be obedient unto Moses's Chair: He is almost generally believed to be hete­rodox, a man of an erroneous judgment, one that holds strange opinions, in a word, a very dangerous man.

Obser. 1. Note here the wonderfull Grace and wisdom of our God in preserva­tion of his Truth in the world, even in a perverse and crooked Generation: The Scribes and Pharisees say, but do not, yet in that they say, though they do not, they acknowledge what they say ought to be done. The People who are Auditors, hear, but do not, yet will confess that what they hear ought to be done: And thus in both, the only wise God preserves in the Consciences even of wicked men a testimony unto his Truth, and a witness in ungodly men against themselves.

Thus the Lord kept his Truth by the testimony of the false Prophets, Balaam and others, and over-ruled them by it.

For truth hath commonly an influence upon a sublime understanding, and with­out the choice of men slides into their minds, when they think not of it; as the light shines into the eye that's open without the mans choice. As Balaam is said to have his eyes open, Numb. 24.3. So that a false Prophet, a Scribe or Pharisee may have a glimpse of truth, yet without any special favour of God: because truth re­spects the understanding, according to which a man may be said to be subtil, acute, knowing, learned; but according to that he cannot be said to be good, just or ho­nest, for Charity according to which one is said to be good, just or honest, is an act of the will; since therefore the act of the understanding what is true, precedes the embracing of it by the will, a false Prophet, Scribe or Pharisee may retain truth in his understanding, and teach it, without any will or love unto it.

Obser. 4. The will of the Lord, is that we should do after the sayings and doings, after the doctrine and works of those teachers whom he sends unto us: And the reason is, the Precept is a dead thing, that seems impossible untill it be brought to life by the Teacher, or others; and then it's made appear to be, not only possible but feisable and practicable. The Apostle propounds not only what he had taught unto the Philippians, Phil. 4.8. Whatsoever things were true, &c. but whatever they had both learned, and received, and heard and seen in him, to do, vers. 9. who would think that the precept to love our enemies were possible, unless some there were who practised it? Saul thought it so, till he found it practised by David upon himself.

Observ. 5. The Doctrine of the Scribes and Pharisees is to be diligently and ac­curately distinguished from their life, works and manners, for 'tis possible their works [Page 407] may be corrupt and evil, though their doctrine be sound and good.

We seem by this doctrine to introduce a possibility of doing what the Law requires, whereas Faith and Works are every where opposed.

Faith and Works are not opposed, but Faith and the Works of the Law are opposed.

Observ. 6. The Lord wills the observation and obedience unto his Law, by whom­soever it is taught, whether they be scribes, learned only in the Letter, as these were, or Scribes taught unto the Kingdom of God, Mat. 13.

Obs. 7. The Lord wills that the Multitude and his Disciples perform all outward obedience unto the Law of God: the Scribes and Pharisees had taught the people, that and no other; so Mat. 5. they taught them that they should not Kill, not commit Adultery, not forswear themselves, &c. They urged the Law no farther than the out­ward observation of it, nor knew they, or would acknowledge any other obligation to the Law, beside only the outward, yet was the Sect of the Pharisees [...], most exact. Paul was a great proficient herein, who professeth, Act. 26.5. that he had lived blameless, Gal. 3.16. where by the Law he means, the Law of Works, whereof the Magistrate could take cognizance, not the Law of the Spirit of Life; for the Magistrate cannot see, nor punish any breach of that Law, which therefore Cle­mens Alexandrinus calls [...] and therefore St. Paul tells us, Rom. 7.7. That he had not known Lust to be sin, unless the Law had said, Thou shalt not Lust. Whence Josephus a learned Pharisee blames Polybius that excellent Histo­rian, because he ascribed the death of Antiochus to Sacriledge, which yet he never effected, but only intended; for saith he, to have a will to commit that sin, if he did it not, [...]. We see then whereto the Pharisees doctrine tend­ed, even to the outward observation of Gods Law, and no further.

This, and this only the Scribes and Pharisees taught; and in this the Lord com­mands the Multitude and his Disciples to obey them. Whence it appears, that the Lord requires and esteems actions outwardly good, the outward observation of his Law, which is much to be observed by them who think that God takes no notice of outward particular actions.

Observ. 8: Note hence the excellency of the Christian Doctrine, above that which was taught by the Scribes and Pharisees.

The Scribes and Pharisees taught men that they should not kill; so that if their Disciples laid no violent hands upon men, they were not guilty of murder: but the Christian Doctrine forbids anger, whence murder proceeds, and hatred, and malice, and tells us, That he who hates his Brother is a murderer.

The Scribes and Pharisees forbad Adultery, and if men abstained from the out­ward act, they were held innocent and guiltless: The Christian Doctrine forbids the lusts of the flesh, 1 Joh. 2. and intention of the heart, He who looks upon a woman to lust after her, hath committed Adultery with her already in his heart.

It is true, that which Zophar tells Job, that he would shew him the secrets of wis­dom, Job 11.6. For the Law is not only Literal but Spiritual also.

The Tables of the Law were written within and without, so was the Roll that was given to Ezechiel, chap. 2.10. and the Book given to John, Rev. 5.1. All which re­quires an inward and outward Righteousness, Righteousnesses, holy Conversations and Godlinesses, 2 Pet. 3.

The Scribes and Pharisees taught the outward Writing, outward Righteousness, outward Conversation, and they were very strict therein: The Lord teacheth his Disciples, That unless our Righteousness exceed the Righteousness of the Scribes and Pha­risees, we shall in no wise enter into the Kingdom of Heaven.

That Righteousness which must exceed another, must comprehend all the other, and add more to it. It's a known Principle, and that which needs no demonstra­tion, no proof at all, its the ground of after demonstrations. Majus comprehendit in se minus. If therefore the Righteousness of Christ and his Apostles, which he re­quires of them, must exceed that of the Scribes and Pharisees, and that upon the greatest of penalties: Surely the Righteousness of Christs Disciples must contain that Righteousness of the Scribes and Pharisees in it.

Repreh. The false Disciples who pretend Faith in Christ, and obedience unto his Chair, yet are not obedient unto the Chair of Moses, who come short of the Righ­teousness outward of the Law.

The Scribes and Pharisees taught that men must not Kill▪ the pretending Disci­ples of Christ, and those more Refined and Reformed Kill, and destroy one another.

The Scribes and Pharisees taught men that they should not commit Adultery. The pretending and seeming most reformed Christians Rant and Whore, and live in all outward uncleanness.

Yea, herein the old Pharisees were better than the new: they taught the Law, the new ones teach and believe that they are saved by a bare Faith.

Exhort. 1. If the Scribes and Pharisees do Moses's work, and draw men, let us yield our selves to be drawn unto Jesus Christ by them.

Exhort. 2. To those who sit in Christ's Chair and preach the Gospel, that they would teach by words and works. It is said of our great Master, that he was potens Opere & Sermone, mighty in Word and Deed.

Observ. 9. What great commendation it is for a man to be Orthodox, and of a right judgement and opinion, touching divine truth, which is cryed up now a dayes, as if it were the principal part of Christianity; for men may be Orthodox, and sound in their opinions, yet wicked in their lives: Such here were the Scribes and Pharisees.

Obj. But must I not do after the works of my Teachers? whom then shall I fol­low? Man is [...], an imitating Creature, and whom shall he imitate, if not his Teachers?

Sol. The Teachers of the Scribes and Pharisees are not to be followed in what they do.

2. It's possible that some other may be found, whose doings thou mayest follow as well as their sayings; yea, though they say little, but walk on through the gain­saying world in silence, yet their works preach unto us: Their Life is a continual Sermon.

If thou find none such in the world, thou hast an infallible pattern, a spotless mir­rour, an example, exact according to the Will and Word of God, the Lord Jesus Christ, do after his works: He is the Light of the world, he that follows him shall not walk in darkness, because he sees the Light of this World.

God the Father well knew there would be many sayers, few doers of his Word, that the Scribes and Pharisees in all Ages would be the same, such as would say and do not; and therefore he hath given an unerring Guide unto the world, his Word that speaks to us and in us. That [...], which hath spoken in all men from the be­ginning, and yet speaks; so that if all should be written, the world would not con­tain the Books that should be written. Him the Lord hath given us for a pattern, That we should follow his steps, 1 Pet. 2. Look unto Jesus the author and finisher of our Faith; the Scribes and Pharisees say, but the Lord Jesus Christ does; they pro­pound words unto us, Jesus Christ holds forth works.

But wherein should we follow the Lord Jesus Christ who did no sin? Hear this thou Scribe, thou Pharisee, thou Hypocrite, wherein is this glorious pattern to be followed? in that which thou sayest is impossible, He did no sin. Patterns and ex­amples are ridiculous, absurd and unreasonable, if they be impossible; why? be­cause they are propounded to us for this end, to shew that the Rule, whose examples they are, is possible and practicable. If therefore it were impossible to follow this pattern, this example, and to do no sin, it would be propounded in vain, and to no purpose: Thou blind Pharisee, dost thou not perceive how thou blasphemest thy God, and wrongest his wisdom and goodness, who hath therefore propounded his Wisdom, Righteousness and Holiness, his Son, his Christ to be our pattern, yea, Je­sus Christ the power of God to enable us that we should follow his steps who did no sin: and thou sayest it is impossible but we must sin: Dost thou not perceive how injurious thou art unto the only wise God, how thou wrongest his Love and Good­ness to thee?

Exhort. To those who sit in Moses's Chair, to learn the Law for themselves, write [Page 409] a good Copy for themselves, to become taught to the Kingdom of God, that they will do the work of Moses: And what is the work of Moses?

He bears it in his Name.

The Name of Moses, is not as some conceive, given him, because he was taken, or saved, as Josephus would have it, or (as our Translators explain it in the Mar­gin) drawn out of the waters; not but that he was so saved and drawn, Exod. 2.10. for accurately to speak, if his Name were given him from hence, because he was taken, saved, or drawn out of the waters, his Name should not be [...], but [...], but Pharaoh's Daughter gives the reason why she called him [...], because saith she, I drew him out of the waters: And [...] signifieth not one who is drawn, but one who draws out of the water.

They therefore who sit in Moses's Chair, ought to do the work of Moses; they must draw men out of the water: Moses was and is such a drawer: for Moses, or God the Father by Moses draws men out, and from something unto something, out of the Sea of wicked and ungodly men; as Socrates drew Alcibiades out of a de­baucht and lascivious company, a company of roaring and ranting Companio [...]: The wicked are as the raging Sea, Esay 52.

But what is it to draw out of the company of wicked men, unless we be drawn also from out of the wickedness it self: If a man be drawn away from wicked and lewd Company, and be himself drawn away by divers Lusts and Pleasures, where­with he is tempted and ensnared: To what purpose is his being drawn out of this loose Company? He may as well perish alone in the sink of his own sin, as when he runs with the herd of Swine into the Sea.

The Spiritual Moses therefore draws us out of the stream of our own Lusts and Pleasures: What else are our foolish and hurtful Lusts, which drown men in de­struction and perdition? 1 Tim. 6. these are [...], extracti, drawn out of the Sea of Sin.

Thus Moses is God's Fisher of men under the Law; He draws them out of the Sea of Sin.

2. And he draws them unto Christ: No man can come unto me except the Father draw him.

Let us all resolve to Pray, Lord draw us, and we will follow thee.

The Scribes and Pharisees sit in Moses's Chair.

Therefore all things whatsoever they bid you, observe and do.

The reasoning is thus framed; the Philosopher saith truly [...], in mans reason, what ever is the medium or argument which concludes the question, is the cause of that conclusion: And therefore since our Lord Jesus, who is the true [...], Joh. 1.1. and the Author of all true Logick, and Art of Reasoning, hath thus reasoned. Let us with reverence enquire into that, which Scaliger calls Ratio Causandi, the ground of this reasoning, and cause of this inference: why? because the Scribes and Pharisees sit in Moses's Chair; therefore why? because they teach the Law, should we observe and do what they bid us.

Both of these seem to me very reasonable grounds of this inference.

1. Because the Law is the subject of their Doctrine, they teach the Law of God, therefore.

2. Because they who by custome are the ordinary Teachers of the Law, they teach it; therefore all things whatsoever they bid you, observe and do.

1. They teach the Law of God.

The Law of God, or Law of Moses is either veiled or unveiled; veiled as the Ce­remonial Law, and much of the Judicial Law, unveiled as much of the Judicial and the Moral Law, which is the dictate of the Law of Nature.

Th [...] Law is the Will of God, either hiding himself, as in the Ceremonial Law, or part of the Judicial, or reveiling himself more clearly, Psal. 40.8.

Because it is the Will of God it is to be done by whomsoever it is taught; and therefore Mal. 4.4. enjoyns all these three several Laws to be remembred and ob­served.

[Page 410]2. The Scribes and Pharisees had now gotten the Chair of Moses, and were the ordinary Professors and Teachers of the Law; and therefore all things, whatsoever they shall bid you observe, that observe and do: For undoubtedly the God of Peace and Order gives some special assistance unto those whom he sets, or permits to be set over others, if not for their own sakes, who possibly may be vicious and wicked, yet for the peoples sake, and the preservation of Order and Peace among them; for although there were somewhat extraordinary in those Examples of Governours in Scripture, yet some, though a lower degree of assistance may be hence probably collected unto all: As when Saul was advanced to the Kingdom, he is said to be turned into another man: See Notes on Rom. 13.1. And therefore though our Lord Jesus very frequently reprehended the People and their Teachers, yet ye shall not find in all the Gospel that he reproved by Name the High Priests, or Priests, but only the Scribes and Pharisees, the great professors of Knowledge, Life and Holiness: But he never names the High Priests or Priests in his Reproof, that he might maintain the due reverence and respect unto the Priests, which were indeed the ordinary Teachers of the People, as I shewed lately.

Doubt. 1. Our Lord here seems to put no difference between Teachers, no not between Good and Evil Teachers, since he enjoyns the dictates and doctrines even of the Scribes and Pharisees, Hypocrites, to be observed and done; and what greater observance and obedience can be given to the doctrine of the best Teachers?

I Answer, Our Lord Jesus commands not the Scribes and Pharisees to teach the Law, or to sit in Moses's Chair: the Lord commands the Multitude and the Disci­ples to observe and do what they bid them observe: For

There is a great difference between those whom our Lord authorizeth to teach, and those who set up themselves for Teachers; those who are authorized by our Lord to teach, are chosen Vessels; such are the Scribes taught to the Kingdom of God, who are taught by God what they teach the people: But to the wicked, saith God, why dost thou teach my Law, or take my Covenant within thy mouth? Psal. 50. The Lord expostulates with wicked Teachers, for usurping the Chair of Moses, and teaching the Law, which he did not authorize them to do.

They whom the Lord sends to Teach, He himself furnisheth and prevents with Grace; as the Word of God is said to come to the Prophets, Joh. 10.35. which is the Day-star, 2 Pet. 1.19. which false Teachers want, and for that they speak not according to the Word, because no Morning-light is in them, Esay 8.20.

2. They whom the Lord sends to teach, they seek not their own Honour, but the Honour of him that sends them, Joh. 7.18.

Doubt. 2. The Lord Jesus seems to make do difference between his own Disci­ples and the Multitude: He commands both to hear and obey the Doctrine of the Scribes and Pharisees.

The Law of God is a common Lesson to be learned by all, good and bad, those within, and those without the Church, as well the Multitude as the Disciples.

But is there no difference?

Yes, no doubt, Quicquid recipitur, recipitur ad modum recipientis; and therefore according to the different dispositions of the Multitudes, and of the Disciples, they learn different Lessons, and in a different manner.

The Multitude have a veil upon their heart in the reading of Moses, so that they are capable only of parables, and literal understanding of the Word, as the Scribes and Pharisees taught.

The Disciples heart is turned unto the Lord, and the veil is taken away.

2. The Multitude are under the Law, and the compulsion of the Law, and are brought to obedience by the terrours and threatnings of the Law.

Oderunt peccare mali formidine poenae:
Evil men hate to offend for fear of punishment.

2. The Disciples are not under the Law, but under Grace: They willingly [Page 411] obey the Righteousness of the Law, without any compulsion at all. Justo non est Lex posita; the Law is not made for the Righteous.

— [...].
Oderunt peccare boni virtutis amore.
Good men hate to offend for the love of Virtue.

Observ. The Lord will have his Law learned, as well by his own Disciples, as by the Multitude.

Obj. The Disciples of Christ believe in the Lord Jesus Christ. We are in such a Babel, like that Gen. 11. that we understand not one anothers speech. What mean we here by belief in the Lord Jesus Christ?

Mark what belief the Apostle propounds to us in himself, Phil. 3.9, 10, 11. That I may be found in him, not having mine own Righteousness which is of the Law, but that which is through the Faith of Christ, &c.

Mark what belief he exhorts the Colossians unto, read Col. 2.6-12. Faith in the operative power of God, Rom. 6.8. Faith and Obedience are all one: See the Notes on Esay 3.10.

Exhort. I have already exhorted those who sit in Moses's Chair to do the work of Moses: But we are now exhorted to yield to the attraction and drawing of Moses: See Notes on Gen. 1.28.

NOTES AND OBSERVATIONS UPON MATTHEW XXIII. 23.

[...].

Wo to you Scribes and Pharisees, hypocrites, for ye pay tythe of mint, and annise and cummin, and have omitted the weightier matters of the law, judgment, mercy and faith: these ought ye to have done, and not to leave the other un­done.

PAying Tythes was never yet any Argument of my Discourse, in this or any other place; although perhaps, in regard of some, I have as just cause to complain, as another man. But if I had a purpose to speak of that Subject, this place of Scripture gives no countenance to it; but ranks paying of Tythes among minora Legis, the less things of the Law: though our Lord saith, that those things ought not to be left undone.

These words contain a denunciation of a wo to the Scribes and Pharisees, hypocrites, for a breach of their duty, Wo, &c. And 2. A direction of them, for the due and orderly performance of their duty: These ought ye to have done, and not to leave the other undone.

Their breach of Duty consists,

  • 1. In Commission, an intense performance of smaller Duties, ye tythe mint, &c.
  • 2. In Omission, a remisness and neglect of greater Duties; ye have omitted the weightier things of the law.

1. An exactness and overdoing of the less Commandments; ye tythe mint, &c.

2. An underdoing, or rather a not doing of the greater Duties; ye have omitted the weightier matters.

In the words we have these three Axioms.

  • 1. The Scribes and Pharisees, hypocrites, paid Tythe of Mint, Anise and Cummin.
  • 2. They omitted the weighter things of the Law, Judgment, Mercy and Faith.
  • 3. Our Lord for these sins denounceth a wo to the Scribes and Pharisees, Hy­pocrites.

1. The Scribes and Pharisees, hypocrites paid Tythe of Mint, Anise and Cummin.

The word we render Anise, is in the Greek [...], which doth not signifie Anise, but Dill; which in the V. Latin is rendred Anethum, as the High and Low Dutch [Page 413] have Dylle: which is quite another herb different in kind from Anise, which in the Greek is [...], and in Latin Anisum: yet herein all our printed English Translations are out, which our last Translators have followed. That which seems to have mis­led them, was the old English word Anet, which signifieth the same which we call Dill; and is in the French Bible and in our English Manuscript. The Scribes and Pharisees, hypocrites tythed Mint, and Dill, and Cummin.

Who were these Scribes?

Who else but the great learned men in the Letter of the Law? Learned they were; for [...] a Scribe, and [...] a Teacher, were all one. Their Learning was al­together in the Letter of the Scripture, and therefore they are called in the Text [...] and the Low Dutch fitly turns the word Scriftgeleerden, Learned in the Letter. This Learning of the Scribes was in the Letter of the Law, and there­fore they are called sometimes [...] Lawyers, sometime [...] Teachers of the Law. Such as these are all Teachers of the Letter only, whether of Law or Gospel.

The Pharisees had their name from Separation; so [...] and [...] signifie to sepa­rate; who for their great knowledge in the divine Rites and Ceremonies, and glo­rious Profession and pretence of Holiness and Righteousness, were separated from o­ther men: great Fatalists: such as our Pharisees are, great pretenders to Religion.

Others conceive they had their name from [...], which is explicare, to explain and expound the Scripture. But that some think proper to the Scribes and Teachers only, as I shewed before. And that the Pharisees were only the religious people, and hearers of the Scribes.

But happily some might extend their activity also, to the teaching of others, as the Pharisees did, saith Drusius: and if so, we shall match them in our days: for we have as great pretenders to Religion as ever the Pharisees were, who for their opinion of their own Piety and Holiness, separate themselves from all others. And such as the Prophet mimically brings in, Esay 65.5. Stand by thy self, I am more holy than thou. Thus they are [...] Separati, Separatists. they are also forward to teach others, even before themselves have learned.

And so indeed we are all teachers at this day.

And so our Pharisees also have their name from [...], which is to open and expoud the Scriptures.

But it seems they were such as said and did not; for our Lord calls them [...], which properly signifieth Stage-players, who act the persons and parts of such men, which they are not. And certainly we can fit them in this Age; for never was the art of seeming improved to such height, as it is at this day: for most men, since the Stage-players were put down, have set up their trade, under the vizours and plau­sible shews of Holiness: and it is most what the new Reformation of Religion. The Apostle describes them, 2 Tim. 3.5. Having a form of Godliness, but denying the power of it.

The Scribes and Pharisees, hypocrites tyth'd Mint, and Dill, and Cummin.

The Reason seems to be.

1. These were easie Duties, and of small charge, and such they loved extremely. Judas was of the same Religion; Why, saith he, is this waste? which was spent up­on Christ.

2. The Natural man (such as all these were, maugre all the shews of Religion) he is capable only of some outward service of God; such as may be seen, heard and felt. And therefore ye read, that the Pharisees were notable at washing of pots and cups, brazen vessels and tables, Mar. 7.4. and other such bodily exercises.

3. These Duties might be performed without parting from their Lusts. He that sacrificeth, offers the flesh of Beasts; he who is obedient, his own will.

Hypocrites are industrious in all parts of Ceremonial holiness I fast twice in the week, I pay tythes of all things, that I possess. They in Zach. 7. had kept a Fast 70 years, and never to the Lord: [...] they were toti in his.

Observ. 1. Though payment of Tythes be not the Scope of this Text, yet if we [Page 414] compare the latter part of it, These things ought ye to have done, and not to leave the o­ther undone, with this former, its evident that our Lord establisheth payment of Tythes by this Text. And we may hence infer, That the Scribes and Pharisees, hypo­crites were more just in paying them, than many at this day are in detaining them: though I never yet contended for them, nor ever spake so much for them, as now upon this just occasion, which I could not wave.

Mysticé. Why doth our Lord make choice of these three kinds of Herbs rather than others? It seems there is some analogical resemblance between them and the great things of the Law. They say that Mint, by the scent, and by the bitterness of it, kills Lice, and stays the Blood: But Dill is of a lenitive nature, asswaging pain, [...]. As for Cummin it dispels all kind of windiness. These and the like effects, the Herbalists tell us, these Herbs have. Mint therefore represents Judgment in the rigour of it, whereby bloody men are suppressed. Dill allays grief: The Sama­ritane poured oyl into the wounds. Cummin dispels windiness; and so it answers to the living Faith, which takes away all swellings and pride of heart: as it is said of Abraham, that he was strong in faith, and gave glory to God, Rom. 4.20.

Now the Pharisees gave the tenth of these only to God; whereas he requires all. Let judgment run down like water, and righteousness as a mighty stream, Amos 5.24. That we be merciful, as our heavenly Father is merciful: that we have [...], the faith of God. The Pharisees are content with some parts and degrees of Judgment, Mercy and Faith; as our Pharisees are content with Sanctification in part, and yet think themselves very holy, yea the holiest of men. O beloved! if these gave the tenth of these, yet are called hypocrites, what are they who pay not to God the twentieth part of these?

Observ. 2. Men may be very industrious, and exact in performance of many Duties yet may be accounted hypocrites.

Herod heard John Baptist gladly, and did many things.

Axiom 2. They omitted the weightier things of the Law, Judgment, Mercy and Faith.

1. What are these, Judgment, Mercy and Faith?

2. How are these called [...], the weighty things of the Law?

1. Judgment, Mercy and Faith; these 3 are parallel to those 3, Mich. 6.8. See Notes on Hosea 8.12.

2. These are called [...], i. e. the more honourable things of the Law: for so [...], that signifieth honourable, is rendred. by [...], the word in the Text.

The Reason seems to be, because things that are light, as dust and chaff, are light­ly esteemed, and things which are weighty, as gold and silver, are highly prized: So we understand [...], an eternal weight of glory, 2 Cor. 4.17. [...], 1 Thes. 2.6. we might have been burdensom unto you, or rather as the Margin, we might have used authority; better than both, we might have been in ho­nour among you: as it is evident by the Context; neither of men sought we glory, nei­ther of you nor yet of others; when we might have been in honour, or honourable among you, as the Apostles of Christ, who in order, are the most honourable in the Church, according to 1 Cor. 12. God hath set in his Church, first Apostles, &c. And ye find the like order, Eph. 4. According to this understanding of the phrase, we read a proof, Esay 42.21. He will magnifie the Law, and make it honourable. Thus Judg­ment, Mercy and Faith are [...], the honourable things of the Law, as Hos. 8.12. they are called [...], the honourable things of the Law.

Doubt. Are these the only three weighty things of the Law? Are all the Laws brought to three?

Answer. There are no doubt [...] multitudes of God's Laws, Hos. 8.12. They who have accurately summ'd up the Laws of God: See Notes on the place above. But how then come they to be contracted to so small a number: See Notes as above.

Observ. 1. There are degrees of Gods Commandments: See Notes as above in Ob­servation the third.

Observ. 2. Hence we learn that there are diverse Wills in God; not one contra­dictory to another: as some say, that God would have all men to be saved, this open­ly and above board: But his secret Will is, that far the greatest part of Mankind should be damned. Such contradictions of Wills one would not suppose to be in an honest man, which these ascribe unto God.

But diverse Wills there are in God; one principal, and onother subordinate there­unto.

1. The principal Will is of the weighty things of the Law, Judgment, Mercy and Faith or Truth.

2. The less principal is of all lesser Commandments, as serviceable thereunto.

Observ. 3. Since our Lord blames the Scribes and Pharisees, for omitting the great­er and weightier things of the Law; it follows that the weightier things of the Law may be kept. Our Lord, the Wisdom of God, and Righteousness of God, would not give a Law that is impossible, nor blame men for omitting and not fulfilling that is impossible, and not feasable to them.

Observ. 4. The Character of Hypocrites: they are intense in doing smaller Duties, remiss in doing greater. The Jews would not enter into the Judgment-hall▪ lest they should be polluted; but took no great care or thought, lest themselves should be polluted by shedding innocent blood: yea, great care was taken lest they should shed blood; but they put the Magistrate upon it, that unless he shed blood, he should not be Caesar's friend. Just so have the Scribes and Pharisees done to the true Christians in all Ages: the Magistrates must be their Executioners. O hypo­crites! do they not know, that quòd quis per alium facit, id ipse facit, what any one doth by another, he doth it himself; that in Murders all are principals.

Observ. 5. The deplorable condition of the Jews Nation, when our Lord came in the flesh; the Scribes and Pharisees were of all other the most religious of that Age in appearance before men; they carried all before them, as the Scribes and Pharisees of our days, yet regarded only a few outward Duties, and neglected the greater and weightier things of the Law. The wo and judgment here was not far from them; and since we are like them, can it be far from us?

Repreh. 1. The Scribes and Pharisees, hypocrites of our days, far more worthy of reproof than those: for there was not any one of the three Sects of Jews, Essenes, or Pharisees, or Sadduces, but they thought the Law belonged to them, and that it ought to be kept: But our Scribes and Pharisees, hypocrites think the Law belongs not to them; nay, they judge it to be strange Doctrine,, according to that of Hos. 8.12. they counted it [...], which Martin Luther turns Kerzery, 1. e. heresie; Coverdale turns strange Doctrine; Diodati, Doctrine that belongs not to them; if the Doctrine belong not to us, the Wo will certainly belong unto us.

Repreh. 2. If our Lord call those Scribes and Pharisees hypocrites, who tythed Mint and Dill and Cummin, but omitted the greater things of the Law, what will our Lord call those Scribes and Pharisees, who not only omit the weightier things of the Law, but the less and lighter Commandments also?

Repreh. 3. Those who dishonour the honourable things of God's Law, &c. See Notes on Hos. 8.12.

Exhort. Let not us omit these great and weightier things of the Law, as these did: but as they are weighty, and honourable, so let us observe them with due and ho­nourable regard. See Notes on Hos. 8.12.

NOTES AND OBSERVATIONS UPON MATTHEW XXIV. 1, 2.

[...].

[...].

And Jesus went out, and departed from the Temple, and his Disciples came to him for to shew him the buildings of the Temple.

And Jesus said unto them, See ye not all these things? Verily I say unto you, There shall not be left here one stone upon another, that shall not be thrown down.

THe words contain part of a Divine Dialogue between our Lord and his Disciples; wherein we have

  • 1. The Disciples address, and the end of it, occasioned by our Lords words, Mat. 23.38, 39. concerning the Temple, and his departure from thence, vers. 1.
  • 2. Our Lords speech thereupon, partly expostulating with them, partly foretelling them what should come to pass.

1. Jesus went out, and departed from the Temple.

2. His Disciples came to him, to shew him the buildings of the Temple.

3. The Lord Jesus expostulates with them concerning their admiration of those buildings.

4. The Lord Jesus foretells, that there shall not be left one stone upon another, that shall not be thrown down.

1. Jesus went out, and departed from the Temple.

There are Two words which signifie the Temple, [...] and [...].

1. The former [...] denotes all that whole Area, or holy place, which contains in it all the Courts and Buildings.

2. [...], signifieth more especially that part of the building which contains the Sanctuary, and the Holy of Holies.

Now when it is said, that Jesus departed from the Temple, we must understand by the Temple, only the Porch, and outward Court of the Temple, for as for that inward building, it was proper to the Priests only, Heb. 9.1-7. And therefore it is not said that he departed [...], out of the Sanctuary, for he was never in it, be­cause [Page 417] not a Priest according to the Order of Levi; for it is evident, That our Lord sprang of Judah, of which Tribe Moses wrote nothing concerning Priesthood: but the words are [...].

When the Evangelist here saith, That Jesus departed out of the Temple: We are not to understand such a going thence as ye read, Mat. 21.12. where it is said, vers. 18. that he returned thither. This going out of the Temple was his dereliction, his ultimum vale, his final, and last departure thence.

Our Lord had been in the Temple two dayes together, one after the other.

First he came riding in Triumph thither, Mat. 21. v. 12. where the Chief Priests and Scribes offended with the Childrens acclamation of Hosannah, and he justifying them departed thence to Bethany; whence the day following, He returned and Taught in the Temple, where again he was encountred by the Chief Priests and El­ders of the People, who questioned his Authority, vers. 23.

Whence may appear the Reason why our Lord left the Temple?

Observ. 1. That the Lord Jesus departed from the Temple, supposeth that he had first come unto the Temple, which is not unworthy our observation, because this was prophesied of him, Hag. 2.7. That the desire of all Nations should come.

Observ. 2. Stars of the greatest Magnitude move not without due observation; and how can this Bright Morning Star, the Lord Jesus Christ, as He is called, Rev. 22.16. How can he move either to or from his Temple, without our due considerati­on of him? All his motions, all his actions are our instructions; He comes to his Temple, Hag. 2.7. Mal. 3.1. And why must Haggai and Malachy of all the Prophets make this honourable mention of his Coming? Haggai in his name carrieth the rea­son of it: Haggai signifieth a Solemn Feast, or festival Solemnity: See Notes on Hebr. 2.14. principio.

Mysticé. What is this Temple to us? what doth Christ's coming to it, acting in it, or departing from it concern us?

The Lord hath more Temples than one.

He hath his Temple in Heaven, Psal. 11.4. He dwells in the Light inaccessible, 1 Tim. 6.16. His body is his Temple, Joh. 2.19, 20, 21. He spake of the Temple of his Body.

As for the Temples made with hands, what saith the Lord? Heaven is my Throne, and the Earth my foot-stool, Esay 66. And do not I fill Heaven and Earth saith the Lord? Jer. 23. yet saith he, let them build me a Tabernacle, a Sanctuary, and I will dwell in the midst of them, Exod. 25.8. which the most wise Solomon wonders at, 1 King. 8.27.

'Tis true, The Heaven of Heavens cannot contain him; He is incomprehensible: so that if we look for his adequate Temple, we shall find no other but himself; and therefore Revel. 21.22. I saw no Temple therein, but the Lord God, and the Lamb was the Temple of it.

How much more may we wonder at the Lords condescent, Rev. 21.3. The Taber­nacle of God is with men, word for word, Immanuel; so much he had said before, Exod. 25.8. [...], in the midst of them, and 29.45, 46. which our last Transla­tion hath, amongst them. O Beloved! we are not willing I fear that God should be so near us, and therefore we turn it among you; which when it cannot be avoided, they were forced to render it [in you:] For know ye not that Christ Jesus is [in you] 2 Cor. 13.5.

And know ye not that he is so in you, as in his Temple? It was a [...], a Prin­ciple taken for granted, that all Christians knew that they were the Temple of God, 1 Cor. 3.17. Know ye not that your Body is the Temple of the Holy Ghost, 1 Cor. 6.19.

This Temple is also more publick: In whom all the building fitly framed together groweth up unto an Holy Temple in the Lord, Eph. 2.21.

Now whereas every Believer, and the whole Church of Believers, may be called the Temple of God, according to the Scriptures: some analogie and proportion here must be between the Temple and Believers.

The [...] or Temple at large had three parts; 1. [...] the Porch, 1 King. 6.3. which was called Solomons Porch, because there Solomon was wont to pray: Here [Page 418] was 1. the Laver; 2. the Altar. 2. The second part of the Temple was the Holy, called [...] Mal. 3. which had the name from [...], to be potent or mighty, whence the word [...], a Palace. In this was 1. The Table of Shew-bread; 2. The Can­dlestick; 3. The Altar of Incense.

3. The third part of the Temple, was the Sanctum Sanctorum, the Holy of Holies, called [...], 1 King. 6.19. which signifieth the Oracle; whether because the [...], or ten words were in the Ark there, or because the Oracle or word of God pro­ceeded thence from between the wings of the Cherubim, which covered the Mercy-Seat there: hitherward they who came to enquire of the Lord directed their Prayer, Psal. 28.2.

Answerable unto these three parts of the Temple, there are three parts of the man; Body, Soul and Spirit, 1 Thess. 5.23. beside many other places of Scripture; Know ye not that your bodies are the Temples of the Holy Ghost, 1 Cor. 6.19. The blessed Virgin bare him in her body

And three degrees of Worship, Service and Obedience are answerable hereunto.

1. Fear, Psal. 5.7. I will come to thine house in the multitude of thy Mercy, and in thy (Fear) I will worship toward the Temple of thy Holiness; therefore ye read that Christ began his Spiritual Temple with Fear, Act. 2.43. And they were daily in the Temple, vers. 46. which could not be in the most Holy, nor Holy (which were pro­per to the High Priests and Priests) therefore their meeting together was in the porch, Act. 5.12. In this state were they who are called [...]. This was and is the common state of Christ's Disciples: the Law makes impression of this Fear, Ex. 20.20.

In the second part of the Temple were they who had attained unto the know­ledge of the Holy, Prov. 30.3. who were enlightned with the lamp of Faith, and had tasted of the good Word of God; the Shew-bread, the Heavenly Gift, Heb. 6.4.

For 2. the Service answerable to the Holy is Faith, and the obedience of Faith: David thus was in the Sanctuary never otherwise, Psal. 73.17. Ʋntill I went into the Sanctuary, untill he now attained unto the Holy Faith.

They who attain unto this state and condition, have strength and power against their Spiritual enemies, 1 Joh. 5.4. Therefore the Holy is called [...], which hath the name from [...], to be strong and powerful.

3. The Service answerable to the Most Holy, is LOVE, and the obedience of Love, 1 Pet. 1.

This is the worship of God in the Spirit, Joh. 4. From this state and condition of the Christian Church, the Lord would have his Oracles delivered to the Sons of men; for this place is called [...], which signifieth the Word, the Oracle.

What was before delivered to the People by Scribes, learned in the Letter of the Law, must in this state be delivered by such Scribes, as are taught unto the Kingdom of God.

The literal understanding of the Word is full of difficulty, whence arise Contro­versiae Spinosae, as they are called, thorny, troublesome controversies and disputes: And therefore that City in Joshuah, chap. 15. and 15. which was called Kirjath Sepher, the City of Letters; the LXX. [...], was called also Kirjath Sannath, the City of Bushes, vers. 49. and the Law was given in Mount Sinai: But when now men attain unto a Spiritual understanding, they who before were Ministers of the Let­ter, and were encumbred with thorny controversies, become Ministers of the Spirit; and they who served God before in the oldness of the Letter, now serve him in the newness of the Spirit: And therefore when Joshuah had conquered Kirjath Sepher, chap. 15.15. otherwise called Kirjath Sannath; the name of the City was changed to Debir, an Oracle: the Living Word in such becomes an Oracle to themselves and others; therefore Ecclus. 33.3. such it is unto the man himself, and such to others, 1 Pet. 4.10, 11. As every one hath received the Word, even so minister the same one to another, as good stewards of the manifold Grace of God.

Observ. 1. There is a time when the Lord Jesus comes to the Temple; unto thee O man

But how shall we know him when he comes?

The Prophet Zachary chap. 9.9. tells us, Behold thy King cometh unto thee, He is just, and having salvation, lowly, and riding upon an Ass, &c. He comes to rule and govern thee: Thy King cometh; He that Rules over men must be just, saith David, 2 Sam. 23. And thy King is just, and he that makes just.

And he that doth Righteousness is the Kings Son, and is born of him, 1 Joh. 3.9. He is the Saviour of his People, He hath salvation, and saves them from their great­est enemies, their sins, Mat. 1.21. He is lowly, and as St. Matthew turns it, meek, Mat. 21.3. both which we must learn of him, Mat. 11.28. He rides upon an Ass; it im­plyes his Power and simplicity, and theirs who bear him. Every Ass hath a cross down his back and shoulders: The Ass was not made for war; that was of old only the Horses imployment: because Jesus Christ is the Prince of Peace, Esay 9.6. and therefore as it followeth, He will cut off the Charriot from Ephraim: wherever he was, or is to come, enquiry must first be made, whether the Son of peace be there. And the Disciples of Christ were called Christians first at Antioch. And if this be the character of Christ, and his manner of coming unto us, I leave it to every mans consideration, of what manner of Christians the present Christian world (as 'tis called) consists, and what manner of Christians among us be disobedient, unjust, sinful, proud, impa­tient, wrathful, hateful, and hating one another, bloody minded; and whether the Lord Jesus Christ be come as yet unto us or not?

Observ. 2. The Lord Jesus hath his time of purging his Temple; and what part of the Temple doth he purge? what else but the porch and outward Court? for farther none but the Priests might go: This part of the Temple he purged from pro­phanations of sordid actions, and this he proceeds to purge from earthly thoughts; he calls it an house of Merchants, a den of Thieves; the time is short, when he that buy­eth be as though he possessed not.

But St. John tells us of two purgings of the Temple, Joh. 2. and 12. and in reason it should be so; for we read of two sorts of uncleanness, 2 Cor. 7. pollution of flesh and spirit: from the former uncleanness the Apostle disswades the Corinthians, 1 Cor. 6.15-19. This purging he works by himself, [...], Heb. 1. by his scourging he drives out the iniquity, and profaneness out of his Temple, and by his stripes he heals us, Isa. 53.2. He purgeth from spiritual pollu­tion; He purifieth the Sons of Levi; who enter into the Holy.

The Lord Jesus also bath his time of teaching in his Temple: He is our only Ma­ster even Christ.

Repreh. Those envious proud spirits, who hinder the Lord Jesus Christ from working in his Temple; such are they who give check to his work of purging, and will not yield, that it's possible for him to cleanse his Temple: they yield it pos­sible for the soul fiend, for the unclean spirit to pollute Gods Temple, but not that Christ is able to cleanse it from all pollution, 2 Cor. 7.1. they may be [...] the Temple may be a den of thieves, but Christ cannot drive out of the Temple the thief, Zach. 14. ult.

The same ambitious Pharisaical Spirit hinders the Lord Jesus from teaching in his Temple; they assume to themselves the Key of Knowledge, and neither suffer others to enter into the Kingdom of God, nor enter in themselves; they themselves will be the only Teachers: so that if any other better know the way of Salvation, and can better teach it unto others than they can, (which is no hard thing to do) they de­tract from him, slander, and backbite him, as erroneous, heretical, &c. So that by this means, they shut out the simple souls from the Kingdom of God, mean time they enter not in themselves, being covetous, voluptuous, and beyond all other men, am­bitious and proud; yea, they will not permit the Lord Jesus himself to teach, unless by their authority, unless he be admitted thereunto by their ineffectual Ordination. These are they who under pretence of zeal persecute Christ and his Church.

This Envy drives the Lord Jesus Christ from his Temple, Ezech. 8.

Exhort. Let us detain the Lord Jesus with, that he depart not from, us. How ear­nest were the Disciples that travelled to Emaus to detain the Lord Jesus with them! They had found experimentally that the divine Light had illuminated their under­standings, [Page 420] and that their affections were inflamed with the holy fire: Did not our hearts burn within us?

But how did they perswade him to tarry with them? They constrained him, say­ing, Abide with us, it is towards evening, and the day is far spent, Luk. 24.29.

O beloved! I much fear, we may use the same reasons. It's much to be feared, it's towards evening with us; and that the Sun of Righteousness is going down; and that our day is far spent. O that we knew, at least in this our day, the things that be­long to our peace! Luk. 19.42. Let us, while it is day, pray him to abide with us: Lord, if thou depart from us, whither shall we go? Thou hast the words of eternal Life.

Sign. I know well, men are apt to flatter themselves, that God is with them, and Christ is with them; if they have a man that will speak according to their corrupt hearts, (for otherwise the fool will not understand, Pov. 18.) O then they believe themselves in a good estate, as Micha did, Judg. 17.5.

What condition doth the Lord require of his people that he may dwell with them, and take up his Tabernacle with them? Exod. 25.8. Let them make [...] a sanctuary (that I may dwell with them;) what's that? Holiness: To this, I conceive, the Apostle alludes, 1 Cor. 3.17. The Temple of God is holy, which Temple are ye.

If he abide with us, we abide also with him; our Lord puts them together, Joh. The Lord is with you, while ye are with him.

He that abideth in him, ought himself also to walk as he walked, 1 Joh. 2.6.

Means by which we may become the Temple of the Lord.

The Law and the Prophets were and are until John, who was a Prophet and more than a Prophet; he and his Doctrine of Repentance and amendment of life must precede: This is the Light that shines in a dark place, 2 Pet. 1.19. The true Ministry of the Word, Psal. 68.16, 18.

2. His Disciples came to shew him the buildings of the Temple, wherein other two subordinate Axioms are contained.

  • 1. The buildings of the Temple were notable.
  • 2. The Disciples came to shew them our Lord.

1. The buildings of the Temple were notable.

The other Evangelists, who report the same story, speak this more plainly: St. Luke Chap. 21.5. The Temple was adorned with goodly stones and gifts. And there­fore in St. Mark 13.1. it is said by one of his Disciples, What manner of stones and buildings are here?

Surely nothing was wanting either of sumptuous Materials, or curiosity of Art, or industry and pains.

Josephus calls it [...], &c. A work of all that we have either seen or heard of, the most admirable, both for structure and greatness and sumptuousness in every part of it. Tacitus calls it, Immensae opulentiae Templum, a Temple of immense riches. Not to speak of that vast store of Gold and Silver and other Materials, prepared by David and his Princes, for the building of the First Temple, 1 Chron. 29. per totum, which seems to have been the greatest part of the spoils of the Canaanites, laid up in the Lords Treasury, for that pur­pose. After this Temple was destroyed by the Chaldeans, it having now stood a­bove 400 years: it was afterwards repaired by Joshuah the son of Josedec and Zo­robabel, by Commission from Cyrus; though much hindred by Tatnai and Shether­boznai.

The Reason, why these buildings of the Temple must be so notable, yea won­derful, may appear from consideration of the finis cui, the end for whom, and for whose honour they were made; and that's no other than God himself, who is wonderful: and therefore the Name of God is usually added to things ex­cellent in their kind, as the Cedars of God, i. e. great Cedars; the mountain of God, i. e. an high Mountain; the Temple of the Lord, i. e. an Excellent and magnificent Temple.

Another Reason may be from consideration of the Efficient, the Builders, who [Page 421] reared this sumptuous Edifices; for the consideration of what we do, that it is for God, his honour, glory and magnificence, it will draw out of us all our ability, skill, pains and industry. Hence it is, that Temples and Churches, in all Ages and among all Nations have been the most beautiful and magnificent of all other Buildings; as that of Diana of Ephesus: So 2 Sam. 6.14. with v. 20, 21, 22. The house must be very great.

Observ. If the building of the outward Temple were so notable, so wonderful, what is the inward Temple? how wonderful is that? David speaks of this Temple, Psal. 139.14. I am fearfully and wonderfully made, &c. He speaks there of the Temple of his Body. How much more wonderful are they (who are within that Temple.)

The Gate of the Temple, even of the Porch, was beautiful and glorious; how much more glorious is the Temple within!

These men, saith the Lord to Joshua the High Priest, that are with thee are wonder­ful, Zach. 3.8.

Ancient Structures, great and magnificent Buildings are very taking, especially such as are dedicated unto divine use; even the Disciples of Christ, especially young Disciples, are much taken with such.

After our Lord Jesus was now come out of the Temple, then the Disciples came to him to shew him the buildings of the Temple.

Men of that growth commonly admire the outside of things: men look at the outward appearance: There be also those of greater growth, who look at the Ark, the Cherubims, the Mercy-seat, and all the beauty of the most Holy, and out of measure rejoice in them; and is any one to be blamed for that? surely yes, if in mean time they over-look the daily offering in the Holy, regard not the Forefront and Porch of the Temple.

Beloved, let us fix our eyes upon better Buildings than these are: behold the Porch or Forefront of God's Temple; what is that but the fear of the living God? This is the beginning of wisdom; the Entrance into God's Temple: Hereby we depart from evil.

This makes the difference between the holy and unholy place.

Into this no uncircumcised may enter, Ezech. 44. uncircumcised in heart, and un­circumcised in flesh, but the circumcised only: Such circumcised ones are they, who put away the sins in the flesh, Col. 2 11. and worship God in the spirit, Phil. 3.3.

By this fear, as we depart from evil, so we turn unto God and his Goodness, Hos. 3.5. Jerem. 4. If thou wilt return, O Israel, return unto me.

This turning is wrought by the true Elias the Tisbite, i. e. the Turner, John Bap­tist, who prepared the way of the Lord, Matth. 3. and 4. This is the crying voice in the wilderness, even the wildred heart of man.

This awakens the Faith, which is the true Holy in the Heart; and this Faith is the living Word, which is in the mouth and in the heart, Rom. 10. this faith purifies the heart, Act. 15. and hereby the man is justified from the sin, offering up the dayly sa­crifice upon the Altar, even the patience of Jesus. In this Holy we are enlightned and strengthned; for here are the Lamps, and here is the Shew-bread, which strengthens the mans heart, Psal. unto obedience: for this David prays, Send out thy light and thy strength, Psal. 43.3. and 44.3.

Before we can enter into the most holy, the Veil must be removed; what is that, but the flesh of Christ? Heb. 10.20. the veil which is his flesh: and how is that removed, by mortification, and daily taking up the Cross, in the willing obedience of Faith; whereby we die with Christ, according to the flesh, and live again with Christ ac­cording to the spirit. And by this suffering our conformable death with Christ, the Veil is done away; as at the death of Christ, the Veil was rent from the top to the bottom.

And now the most Holy appears, even the Life of God in more abundance, Joh. 10. even the propitiation, and perfect, and full forgiveness of Sin; even the perfect love of God and our Neighbour, figured by the two Cherubims, spreading their wings; even the Rest of all the Children of God, which the Apostle tells us, re­mains [Page 422] mains for all the Children of God; even the holy Spirit of God, shed in the heart; even the perfection it self.

And here in this state, he that is in Christ, is a new creature; old things are passed away: though we have known Christ, according to the flesh, yet henceforth know we him so no more.

In this state the Kingdom is the Lord's.

Here is the marriage of the Lamb, with the Bride made ready, cloath'd in fine linnen, even the righteousness of the Saints, Revel. 19. whereby he endows her with all he hath, even his Name and Being: Si tu Caius ego Caia: He, the Lord our Righteous­ness, Jer. 23.6. and she the same, Jerem. 33.16.

Here is the spiritual Union between God and Man, which we would call Deifica­tion, if the world could bear it; which is no other than the participation of the Di­vine Nature, 2 Pet. 1. when God and man have one Being, one Will, one Nature, one Mind, one Heart, one Life, one Spirit; So that as he is, so are we in this world, 1 Joh. 4.17. Oh beloved / would God every one of us thus knew our selves, to be the Temple of God, that is in us.

See ye not? or, Do ye see, or look upon?

These are different Questions one from another.

1. The Greek Text hath the former, [...]; And thus the words are an appeal unto their Sense.

2. The Vulg. Latin and Arabick Version, Do ye see or look upon? and so the words contain an Expostulation.

Both of them are good Sences in their several kinds. I shall consider them first in the former sence.

And so we have in the words

1. An Appeal to their Sense, concerning the firmness, magnificence and beauty of the Structures and buildings of the Temple: See ye not all these things?

2. An Inference from the Appeal, of an exact and accurate destruction, ruine and overthrow of those Structures and Buildings: Verily I say unto you, there shall not be left one stone upon another, that shall not be thrown down.

In them both we have these divine Truths.

1. The Disciples saw the firmness, magnificence and beauty of the Buildings of the Temple.

2. Our Lord affirms, that one stone shall not be left upon another that shall not be thrown down.

3. Though the Disciples saw the beauty and magnificence of the Buildings of the Temple, yet our Lord affirms unto them, that not one stone should be left upon an­other of that Building,

1. The Disciples saw; a Rule for our spiritual Opticks and Perspectives, that we ought to look upon all outward things, even the strongest, firmest, most magificent, and most fair and beautiful, as fading, transient and passing away [...], The fashion of this world passeth away: The things that are seen are tempo­ral, 2 Cor. 4.18. Yea what is the most firm, at that the Lord aims in his Judgments, the fenced Cities, the high Walls: Rabbah of the Ammonites, Ar of Moab, London of England, the Mother-cities of all Nations: The hand of the Lord is upon the fenced Cities, and every high wall, whatever is strong. The coming of the Lord is compar'd to Lightning, which passeth through the Scabbard, and melts the Sword, passeth through the Flesh, and burns the Bones to ashes: These are more like to resist, and more befitting his power.

Optat aprum & fulvum descendere monte leonem.

See Notes on Zephany.

2. Our Lord affirms, That there shall not be left one stone upon another, that shall not be thrown down.

These words seem to be understood only of the Temple, unto which the former [Page 423] words have express reference. But since our Lord adds [...], do not you see all these things? they may be extended also unto the City Jerusalem and buildings thereof, which were also to be destroyed when the Temple was. And thus Jose­phus, speaking of this ruine and overthrow of the City, saith, [...], the City was plucked up by the roots; and adds elsewhere [...], it was so destroyed, or word for word, it so vanished out of sight, that they who should come to the place, could hardly believe, that ever it was inhabited.

The Reason of this accurate and curious Destruction.

1. Thou knewest not the time of thy Visitation.

2. They were now wholly outwardly inclined, and mistook the outward figures and visible representations of spiritual and heavenly things, for the spiritual things themselves: The Temple of the Lord, the Temple.

3. The Buildings themselves had served their turn, and were to last only until the true Temple should appear.

4. And now that first Dispensation was to have an end.

5. The making and unmaking, the doing, and undoing and destroying must be according to the same proportion; and therefore as the Building is described, Hag­gai 2.1, 15. by laying one stone upon another stone in the Temple of the Lord; so must the destroying of the Temple be: not one stone must be left upon another, that should not be thrown down.

1. Hence it follows that the Jews outward Rites, and manner of worshipping God, is utterly abolished and destroyed: for whereas that Temple was the place, whereunto the outward Worship of God was confined, when that was destroyed, the outward Worship must also be abolished, and destroyed with it, Esay 66.

Nor hath the Lord left the Jews any hope that ever those Buildings of the Temple should be repaired: for after the Destruction of the Temple by Titus, about 40 years after our Saviour's Crucifixion, the Jews assayed thrice to rebuild it: 1. Un­der Adrian the Emperor; 2. Under Constantine the Great; 3. Under Julian the Apostate, but all in vain: And that the rather to be observed, because in the third and last endeavour they were not only permitted, but encouraged also by Julian the Emperor, to build the Temple, that thereby they might the more reproach the Christians, and their Religion; which occasion, the Jews of themselves were very ready to embrace. But their Foundations were ruined by Earthquakes, and many of the Jews slain and wounded: But they, taking no notice of God work­ing against them, set upon the building afresh; Fire, both out of the Earth and from Heaven, slew many of the Workmen, and consumed their Tools to Ashes. When the third time they reinforced their building, at break of day they beheld all their Garments woven as it were with Crosses, which they could not by any means wash out; which when they brought and shewed to Cyril the Bishop of Je­rusalem,; while he meditated upon the Prophecy of Christ in my Text, That one stone should not be left upon another of that building. While he thus mused, there a­rose an Earthquake, which cast up all the stones of the Foundation, which lay be­fore hid in the Earth, and destroyed many of the Workmen, and left the Earth gaping in divers places; into which one of the Jews being let down, he found a Pillar, and on it a Book, which he brought up with him, which proved to be St. John's Gospel, whose first words are, In the beginning was the Word, and the Word was with God, and God was that Word, &c. which not only caused the Jews to desist from their work, but likewise occasioned the Conversion of many of that Nation to the Christian Faith. Nicephorus is my Author in his 10. Book, Hist. Eccles. Chap. 32. and 33.

Hence it followeth that the large description of that Temple in Ezechiel, is purely and only mystical, and so to be understood and interpreted.

3. As this Prophecy of our Lord, concerning the destruction of the Jews Temple, had a fulfilling about 40 years after our Lords Death; so it was to have other accom­plishments also in the ruine and destruction of other Temples.

This Truth depends upon another more general, That all these Prophecies [Page 424] which have come forth from the Lord, shall have their fulfilling: See Notes on Zeph. 1.1, 2.

Observ. 4. They who run the courses of the old world, and the corruption of for­mer Ages, they may justly expect the like punishments: See Notes as above.

Observ. 5. God's Temple is an orderly building; it's made of stones, placed or­derly one above another, all in symmetry and proportion one to another, 1 Pet. 2.4, 5. Ʋnto whom ye coming as to a living stone, ye also, as living stones, are built up a Spiritual house, an holy Priesthood: So Haggai describes the making of the Lord's Temple, Hag. 2.15. This is that ladder which Jacob saw, reaching from Earth to Heaven, with many rounds, one above another; and he called it Bethel, the house of God, Gen. 28.

Observ. 6. The ruine of the outward Temple, prefigures the ruine of Gods my­stical Temple, the Church of Christ; for whereas the Church of Christ is built up of Living Stones, 1 Pet. 2. one bearing another, as in buildings, it must be, we find no such bearing or forbearing one another; the building is quite put of frame, no stone will bear another: but as in Hermas's Vision, the round stones unpolished, and unfit for building lay scattered up and down in a large valley, and the Temple, which was a building mouldred away: But we may yet come nearer to our selves.

Observ. 7. These words prefigure, and mystically represent unto us that ruine and destruction of Gods Spiritual Temple.

I told you which were the parts of it; 1. The Porch, is the Fear: 2. The Holy, is the Faith: and 3. The most Holy, is Charity, as I have already proved.

1. As for the Porch its utterly destroyed, as 'tis evident by the ruines of the neigh­bour buildings; for (the Holy Ghost) having discovered a Catalogue of many sins; (it's added) there is no fear of God before their eyes, Rom. 3.18. so Psal. 14.1. Ezech. 8.12.9.9. and 22, 3.12. Mal. 3, 5. Luk. 23.29, 40. Doest thou not fear God?

Now if there be such a destruction of the Porch, what shall we think of the Holy, even the Faith? Our Lord Jesus foretells it, that he should not find it in the earth, Luk. 18.8.

The daily sacrifice is taken away, i. e. no daily dying unto sin; as we read, Dan. 8. See Notes on Zeph. 7.

They who have been in the Sanctuary, enlightned by the lamp of Faith, and have tasted the heavenly gift, even the bread of life, exhibited in the Holy; these often fall away, Hebr. 6.

Beloved, there is no man, unless extream partial, who looks upon the mystical Temple, but must confess its fall'n, and full of breaches, and therefore we cannot but expect it must to ruine. If there be a flaw in a bell it must be broken, there's no help on't: Ye know who hath said it, I will shake not only the earth but also hea­ven; that the things which cannot be shaken may remain: and hence it is that he saith, He will over-turn, over-turn, over-turn, untill he come whose right it is.

Repreh. Those who make breaches in Gods Temple, and ruine, and lay it waste, yet pretend to build it, what else do they who build not Living Stones upon the Living Stone, Christ, 1 Pet. 2. They joyn not those who have the life of God in them unto Christ the Life, the Foundation-stone, nor cement them one to other with LOVE, which is the perfect bond, but build bricks upon bricks, i. e. men fashion­ed by their own Principles, as Edom the earthly man builds, Mal. 1. and as they who built Babel, they had bricks for stones, and slime for mortar, even the carnal affection of flesh and blood, instead of that mortar of true Christian Love. These build not God a Temple for his Name to dwell in, but build themselves a Babel, to get them­selves a name; like that foolish Herostratus who burnt the Temple of Diana, to get himself a name. Thus did not Peter, nor Paul, nor any of the Apostles, Act. 15.14, 15. to gather out of them a People to his Name, 1 Cor. 1. Lest any should say, I bap­tized in mine own Name: Surely they who so build, destroy, according to what our Lord saith, Mat. 12.30. He that gathereth not with me, scattereth: such as these, Psal. 74.7. defile the dwelling place of Gods Name to the good, they defile it with earthly [Page 425] principles, [...], and he who so defiles Gods Temple, him will God defile, 1 Cor. 3.17. Mundificando, non mundificabit, Exod. 34.7. in purifying he will not purifie.

Exhort. Though the Jews may despair of ever rebuilding their Temple made with hands, the Lord hath made us hope that we may repair our Spiritual Temple made without hands.

He himself hath made promise to return in these last dayes, and raise up the Taber­nacle of David: See Notes on Hebr. 3.2. Ʋnless the Lord build this house, their la­bour is in vain that build it; but if the Lord build the house he strengthens all who build with him: So that Phil. 4.13. [...], I can do all things in Christ strengthning me. And therefore Haggai when the said Temple was to be built stirred up Zerubbabel the Son of Shealtiel, and Joshuah the Son of Josedec, and the Lord hath promised to be with them, and that powerfully; so that in that short prophesie, he is often called the Lord of Hosts. Zerubbabel he removes all the rub­bish, all our confused thoughts, such as are in us all before the foundation of this Tem­ple be laid in us. Zerubbabel! who is that? he who scatters Babel: he removes the Mountain (the Devil) Who art thou O great Mountain? Faith removes Mountains; then the Porch is made, Hag. 1.12. the People did fear before the Lord; as ye read that the Lord began his Spiritual Temple with the same Porch, Act. 2.46.

Though the building be small, and even as nothing, in comparison of the former house, yet the Lord hath promised, That the Glory of this latter house shall be greater, Hag. 2.2, 7, 8, 9. Joshuah the Son of Josedec, &c. there's the Holy, the [...].

Sign. Whether this Temple of the Lord be repaired in us? whether is the service on the Altar daily performed? nay, whether is the foundation laid yea or not? See Notes on Prov. 29.8.

Means. Believe in the great Master-builder, the Lord Jesus Christ, the author and finisher of our Faith; to believe in him is to receive him: When we have received him, He will work all our works in us. As Scaliger tells us of the works of Nature, that Anima est domicilii sui architecta; The Soul builds its own house. And they say the Silk-worm does the like; and thus doth he who is the Soul of our Soul, he builds up his own Soul; we are Gods building, yet he doth not this without us; we are [...], Labourers and workers together with God, 1 Cor. 3. and there­fore as the Prophet stirs up Zerubbabel, and Joshuah the High Priest; so he stirs up the spirit of all the People, Hag. 1.14. and 2.4. Pray to the Lord to finish his work, the Porch.

David prayeth, Psal. 119.73. Thine hands have made me: Oh give me understand­ing that I may learn thy Commandments. These imprint the Fear, Exod. 20.20.

Lord increase our Faith.

Pray that the veil of the Temple may be removed; that we may behold with open face the Glory of the Lord, &c. 2 Cor. 3.18.

Observ. 8. In the ruine of the Temple at Jerusalem, read also the ruine and de­struction of all like places of worship, which are not of so Divine a Foundation, nor of so holy a representation as the Temple at Jerusalem was, though these were built by devout and religious persons, and dedicated to Holy Uses: If men be wicked, yet trust in Churches, and the Services performed in them, and think here­by to palliate and cover their evil consciences in their sins. These buildings and worships in them are prophaned and abused, and lose the end for which they were made, and so must follow the fate of the Temple at Jerusalem.

In the first times, after the Shepherd was smitten, when the sheep were scattered, and Gods hand turned against the little ones; when as yet there were no outward Churches, nor places of publick worship built. Every believing Soul was a Temple of the Holy Ghost, wherein they worshipped God in Spirit and Truth: But when as now the People of God had a breathing-time under Constantine, and the outward persecu­tion ceased; and that pious Emperour gave encouragement to the building of Churches, and places for the publick worship of God: Men then began (a sad and evil effect of a good cause) to place all their Holiness, all their Religion, all their Piety in the Church, and going to Church, and performing some outward Service [Page 426] in the Church; while mean time they became worldly-minded, ambitious of world­ly honours, &c. like the prophane world.

Then stood the abomination of desolation where it should not.

Then began the daily Sacrifice to cease, Dan. 12.

Then began that prophesie of the Apostle to be fulfilled, 2 Tim. 3.1. The last dayes shall be perilous, for men shall be lovers of themselves, proud, boasters, lovers of pleasures, more than of God, &c. Now beloved, let us bring the consideration of these things a little nearer home, Have our Churches and places of Religious worship been used to any better end? Have not men placed all their Holiness in them, and the Services performed in them? Hath it not been a character of a Religious man, that he keeps his Church well, that he keeps the Sabbath well?

Yet who sees not, but that the same men, who keep their Church so well, keep their old sins as well? they carry them to Church with them; they come to Church and pray, and the sin remains; they hear and hear, but the sin remains; they re­ceive the Sacrament, yet the sin remains, and they, the same men that ever they were, &c. With these things men may blind the eyes of men for a time, but God knows our hearts, and punisheth our hypocrisie; for where in all the world hath the hand of the Lord been more heavy than upon those which we call the Reformed Churches; that especially, which called it self Philadelphia (though most unworthy of that name) and eo nomine exempted themselves from the hour of temptation, that is come, and yet coming upon the whole earth. And hath not now a long time the Lord dashed us, and broken us one upon another? and doth not now the Church, made as an help to lead men to God and Christ, mislead them from God and Christ? whereby do men cover their envy, their pride, &c. but by going to Church, and performing some outward Service there? Did not Sheba the Son of Bicri take San­ctuary in Abel-beth-maacha? will our God, think ye, who is most just, do any such execution among those who call themselves by his Name, without a just cause? Shall not the Judge of all the world do right? Beloved, when the mystical Temples of God are so wholly defiled in the Porch and Holy, what must the issue needs be?

Both they, and the outward Temples and Churches must to ruine together; the Lord hath dealt so with places of worship of his own Institution, and with the Peo­ple called by his Name, and shall we escape? Read I beseech ye seriously and sadly what the Lord saith, Jer. 7. from vers. 3. to the 15.

—Facinus, quos inquinat, aequat:
Those whom wicked Acts defile,
The same in time sure do them spoyle.

There is no man, unless extreme partial (but must confess this to be our case.)

The second Temple here threatned to be destroyed, as afterward it was, was built under the Dominion of the Gentiles, and while the Jews were in thraldom and ser­vitude, and was a type of Christ's Kingdom among the Gentiles: if that Temple was laid waste, because the inward Temple was destroyed, what can we expect but the like destruction? outward destructions commonly follow inward: if our inward house be desolate, what shall become of the outward?

Observ. 1. If the Lord spare not his own Temple, shall the Devils Temple escape? See Hos. 8.14. Ezech. 9.6. 1 Pet. 4.17.

Exhort. Let us labour to get the Lords Spiritual Temple set up in us, Psal. 5.7. I will come into thine house, and in thy fear into the Temple of thy Holiness, and 27.4, 5. One thing have I desired of the Lord, that will I seek after, that I may dwell in the house of the Lord all the dayes of my life, to behold the beauty of the Lord, and to en­quire in his Temple, and 118.19. Open to me the gates of Righteousness, and I will go into them, and 138.2. I will worship toward thy Holy Temple.

All outward Temples and Churches were made for the inward, and all their Ser­vices were configurations of what should be within us in Gods Spiritual Temple; and therefore the Lord conditions the standing and falling of the outward Temple, upon the sanctification or prophanation of the inward: and therefore those words [Page 427] of the Lord to Solomon, 2 Chron. 7.14. they were spoken upon occasion of the de­dication of the Temple: If my people which are called by my Name shall humble them­selves, and pray, and seek my presence, and turn from their wicked wayes, Then will I hear in heaven, &c. Wherefore let us pray to the Lord to finish this good work of Grace among us.

NOTES AND OBSERVATIONS UPON MATTHEW XXIV. 3, 4, 5.

[...];

[...].

[...].

And as he sat upon the mount of Olives, the disciples came un­to him privately, saying, Tell us, when shall these things be? and what shall be the sign of thy coming, and of the end of the world?

And Jesus answered and said unto them, Take heed that no man deceive you.

For many shall come in my Name, saying, I am Christ, and shall deceive many.

THe Disciples thought themselves well entered into the Princi­ples of Christianity, they now desire to hear prophecies of the Lord Jesus; and the rather, because he had said, he had many things to tell them, and he was wont to reveal secrets unto them in the absence of the Multitude.

In these words the Evangelist proceeds in relating the Divine Dialogue between Christ and his Disciples, wherein he tells us,

1. Of their second address, or access unto the Lord Jesus, and their end of coming to him, to propound their questions unto him. 2. He relates our Lords answer unto their questions: In their access we have,

1. The opportunity they took, as He sate upon the Mount of Olives:

[Page 428]2. The access it self, with the manner of it, they came to him as he was so set, privately to propound their doubts; and those doubts are concerning the time of the things spoken of, and of the times of Christs coming, and the end of the world.

In the first part contained in vers. 3. we have these Divine Axioms:

  • 1. Jesus sat upon the Mount of Olives.
  • 2. As Jesus sat upon the Mount of Olives, the Disciples came to him privately to propound their doubts unto him.
  • 3. They enquire when those things shall be, which he had foretold, vers. 2.
  • 4. What should be the sign of his coming?
  • 5. What should be the sign of the end of the world?

1. The first of these seems to be meerly circumstantial; but if we consider that Jesus Christ is the Light of the world, and that he came to be the Light of Life, yea the Eternal Life unto us, and that Omnis Christi actio nostra est instructio, that all Christs mirrours, his actions, and his passions, all his words and works, his gestures, and postures are for our instruction, and edifying; we will not wave any one cir­cumstance, without examining what it brings with it; Quodlibet ramentum auri est aurum; Every the least filing of Gold is gold: and that which he said, Analecta Deo­rum colligenda, is more true and in a better sence than he intended. The fragments of Gods Table are to be gathered up, let nothing be lost.

1. Jesus sat upon the Mount of Olives.

1. We have our Lords place, the Mount of Olives: 2. His posture there, where we must enquire what and where this Mount of Olives was, and why our Lord sat there?

The Mount of Olives, called Olivet, Zach. 14.4. was scituated the East-side of Je­rusalem, about a Sabbath dayes journey, Act. 1.12. from which it was separated by that deep valley of Cedron; it's a Mountain of that height, that from it all the streets of Jerusalem, and the Dead Sea might be seen: King David by this Mountain fled from the face of his Son Absolom, 2 Sam. 15.

On this Mountain Solomon erected a Temple to Ashteroth, 1 King. 11.

To this Mountain our Lord often resorted, Luk. 22.39. hither he retired, here he prayed, here he sat, and from this Mountain he ascended, Act. 1. and in this Moun­tain they shew his footsteps: It had the name from Olives, growing here abundant­ly, and not only Olives, but Palm-trees, Pine-trees, and Myrtles, and other fruit­ful trees.

Observ. 1. How good a Land did the Lord give to Israel? Deut. 8.8.

Observ. 2. Royal Cities have been, and yet are wont to be scituate about the midst of Kingdoms: And thus the City Jerusalem, being the City of the great King, Mat. 5. it was about the middle of the Earth, where the Lord chose to work sal­vation, Psal.

And as the City Jerusalem was a figure of the Church, so the Mountains round a­bout Jerusalem figured the Lord's protection, and defence of his Church, Psal. 125.1, 2.

The Olive yielded that Oyl which fed the Lamps in the Sanctuary, Levit. 24.1. of it was made the holy anointing Oyl, Exod. 30.20.

Observ. 3. The Olive figured Mercy and Peace, for so [...], Mercy, hath almost one common name with [...], the Olive tree, it was a figure also of Peace: So Marcus Antonius received an Olive branch from Athens in token of Peace with the Romans. And therefore after the deluge, when the Raven was put out of the Ark, the Dove brought an Olive branch to Noah into the Ark: when the sin-flood, the overflowing scourge, Esay 28. is past; when the waters of Baptism have washed away the sin, 1 Pet. 3. and the evil spirit figured by fowls of the air, Mat. 13. are re­moved, the spirit of God figured by the Dove, Mat. 3. brings an Olive branch of Mercy, and peace to the Church.

Observ. 4. From the Valley of Jehosaphat, where the Judgment is to be kept; the ascent is into Mount Olivet; and it's very reasonable it should be so, for we cannot sufficiently prize the riches of Gods Mercy figured by Mount Olivet, unless we con­sider [Page 429] withall the horrour and terrour of his Judgments figured by the Valley of Je­hoshaphat, i. e. the Judgment of the Lord.

And therefore Cyprian tells us, that in the first times they were wont to anoint the person baptized with Oil of Olives (I say not how warrantably they did it) E­say 10.27. The yoke shall be destroyed because of the anointing: while we are anoint­ed with the Spirit of Grace, we are delivered from the yoke and servitude of our sin.

Observ. 5. Note here, what Mountain the Lord Jesus makes choice of, to what Mountain he most resorts, even the Mount of Olives, full of fruitful Trees, trees of righteousness, Esay 61. Olive-trees, Trees of Mercy, Trees of Peace; unto these Christ the Wisdom from above resorts, who is first pure, then peaceable, &c. James 3.17.

Observ. 6. We have here an express figure of the holy Church of Christ among the Gentiles. It's a Mountain, the Mount of Olives, and Christ sitting on the Mount of Olives, when he had now utterly forsaken the Temple at Jerusalem: Now the Olive-branches being broken off, the wild Olive-cions are grafted in, as the Apostle teacheth, Rom. 11. These are the green Olive-trees which flourish in the house of God, Psal. 52.8. who trust in the mercy of God for ever and ever.

Observ. 7. The Lord Jesus reposed himself, and sate down to rest after his travel, as he did, Joh. 4.6. He was [...], of like natural infirmities with us.

Observ. 8. He sate upon the Mount of Olives: Here is a posture of Judging. Jesus sate on the East-side of Jerusalem, over against the Temple in the West.

Here is also a posture of Teaching; so he sate when he taught, Matth. 5.1, 2. and 13.1, 2. that posture notes the composure of the mind: Anima quieta, anima pru­dens, a quiet mind, is a prudent mind.

2. As Jesus sate on the Mount of Olives, his Disciples came unto him: who in special these Disciples were, St. Mark relates, Mar. 13.1, 2.

Observ. 1. The Lord giveth us fair opportunities, of making our Address un­to him: He sits ready to receive and answer all our suits, all our questions.

The Tribunes at Rome were Mediators for the people; the doors of the Tribunes house were always open day and night, free for all the people, to have access unto them: and the Lord Jesus, the great Mediator between God and Man, is eve­ry where prest and ready for all our addresses to be made unto him, Heb. 7.24, 25. Sanctuaries, and places of Refuge, were always open, and the ways made plain, for all to fly unto them. And lest any should mistake the way, there was written on the sides of it, in great Letters, REFUGE, REFUGE: Such a common Sanctu­ary is opened in the Name of Jesus; such a Common Saviour is he unto all, who come unto him.

Obs. 2. Note here, who are the most fit men to make address unto the Lord Jesus; who but the Disciples? So they are called in the Text, and such they were, who learned of him by word, and deed, and following of him. They were not only careful to attend, and hear when he taught, but to ask and learn,, Matth. 13.36. and 15.15.

Consolat. To the true Disciples of Jesus Christ. He is near unto them; Immanuel, God with them, Deut. 4.7. Psal. 148.14. a people near unto him.

Yes, those Disciples had a happiness, which we have not, they had Christ present with them.

And so hast thou, Joh. 1.26. [...], among you, in the midst of you; yea, he is nearer to thee, than Christ in the flesh was to them, Rom. 10.6, 7, 8. How other­wise couldst thou live? for it is in him that we live, move and have our being, Act. 19.26, 27, 28. Yea, although the Disciples were sorrowful, because our Lord told them he must withdraw his corporeal presence from the [...], yet he tells them it was expedient for them, Joh. 16.

Exhort. Let us come unto Jesus Christ, in these times of exigency; let us come and propound our doubts unto him: His goodness may allure us; he vouchsafes us opportunity; his love constrains us: Our own want and necessity may drive us [Page 430] out of our selves, and force us to fly to him who can supply our wants.

They tell us a Story or rather a Fable of Alpheus, a River that was in love with her Fountain called Arethusa; and that it followed that Fountain through the Sea, and at length enjoyed it.

Beloved, Fables are not always to be despised, since in them the wise men among the Heathen, covertly taught the secrets of Nature: and by them conveyed them unto those who were docible and ingenuous; as for others, who were more dull and stupid, or animales homines, they had in these Fables something to delight their Fancies.

Alpheus therefore pursuing Arethusa, was, in Philosophy, the Matter, rude and un­profitable in it self, desiring and pursuing the Form. In our better Philosophy, Alpheus is the Soul, spotted and blemished, and sensible of its own defects and im­perfections, goes out of it self, by pious desires and earnest love, unto the Fountain of living Waters. Thus [...], saith the Mythologist, signifieth a stain, a blemish, a want and imperfection, and Arethusa hath its name from [...] Vertue.

3. The Lord Jesus is the great High Priest, who hath the Ʋrim and Thummim, the lights and perfections, he hath the Oracles of God: Whither should we go? Thou hast the words of eternal life, Joh. 6.66.

Means. We must be Disciples Converts. The Queen of Sheba came to Solomon, she came from Arabia, where the Law was given; for Sinai is a Mountain in Arabia: she comes full of questions concerning the Law, and Solomon answers all; so that there was no spirit in her. Sheba is a figure of Conversion; when the heart is turned to the Lord, the veil is taken away: Nor is their any spirit in the Law, but it's swal­lowed up of the Gospel. And will we live unto Christ, we must first die unto our selves; Ye are dead, and your life is hid with God in Christ.

And Christ the wisdom of God, destroys the wisdom of the wise, and brings to nought the understanding of the prudent; That he that glorieth may glory in the Lord.

Axiom 3. The Disciples enquire after Three things.

  • 1. When these things shall be, which the Lord Jesus had foretold?
  • 2. What should be the Sign of his Coming?
  • 3. What should be the Sign of the End of the World?

For so I conceive these Quaeries, to be distinct one from other, and not to be huddl­ed and confounded all into one; as if together with the dissolution of the Jews State, when the Temple and City should be destroyed, the coming of the Lord Jesus should be, and his Kingdom at the same time erected, and then the World should have an end.

Truly the different judgments of men, touching this Chapter, and Chap. 25. have rendered them both very obscure.

As the Questions of the Disciples are here distinctly propounded; so our Lord answers them distinctly, as I hope I shall shew. Howbeit it is evident, that the Di­sciples did not so understand the things, they enquired after, as the Lord afterward explained them, as appears Luk. 24. Act. 1. Come we then to the Disciples first Quaere.

1. The Disciples enquire when shall those things be▪ which he had foretold v. 2. [...]; so the words are in the Text, and in the parallel Evangelists, Marc. Luke, [...] these things: He had spoken only of one, the destruction of the Temple, how then come these words to be plural, these things?

First then, as concerning [...] these things, what they are? Secondly, [...], when these things shall be.

[...] implies as well the destruction of the City Jerusalem, as of the Temple here. And therefore St. Luke reports our Lords words concerning the destruction of the City, the very same whic [...] he used, v. 2. concerning the Temple, Luk. 19.41. Con­fer Notes before on v. 2.

Observ. 1. The Temple was not to be destroyed alone, the City Jerusalem was to be ruined with it; which I wish they considered aright, who, out of I know not whether more ignorant or malevolent zeal, hope to see all Churches and like Edi­fices [Page 431] go down: They may see their desires: but those Buildings must not go down alone; Towers, Cities, places of greatest Concourse and Assemblies shall keep them company: Confer Notes again on v. 2.

Observ. 2. The City Jerusalem, and the Temple to be destroyed, was a Type of the Jerusalem of the Gentiles, and the Christian Churches also, to be destroyed, as was intimated Matth. 21 and 22.1, 2, 3. And therefore the Disciples ask both, espe­cially the latter; as appears by our Saviour's answer in the whole Chapter. Yea, St. Luke comprehends all, the destruction of the City and Temple, the coming of Christ, and the end of the World, under this [...], Luk. 21.5. and our Lord's answer ex­tends it self accordingly.

Thus much of [...] these things. Come we now to [...]; the Disciples Quaere touching the precise time, When shall these things be?

What reason had they to enquire into the time, when these things should come to pass?

The Reasons may be,

1. Partly, from the common inbred desire of the knowledge of things, especial­ly of things to come.

2. Partly, from desire of carnal security and ease in the flesh.

1. Curiosity, and prying into secret things and things to come, is a forbidden fruit of the Tree of Knowledge; an hereditary disease, descending from our first Parents.

2. The other Reason is a desire of security and ease in the flesh: There is a list­lesness and laziness which possesseth most men, they are unwilling to hear of any la­bour or difficulty that might disturb or trouble them; and therefore by all means they would put off fears and cares.

Observ. 1. The Lord hides the times of his Judgments, and keeps them in his own hands, Act. 1.6, 7. and imparts them not to the Angels till they be at hand, v. 36. much less to the wicked world, v. 38.39. 1 Thess. 5.1, 2, 3.

Nor ought we to think hardly of our God, that he conceals the precise knowledge of the times from us; for as a provident father, he well knows, that the knowledge of them would do us hurt, v. 48, 49. and to keep us ignorant of them, will do us good; it's an ignorance better than knowledge, as keeping us still in awe, care and watch­fulness, v. 42, 43, 44. and Matth. 25.1, 13.

Observ. 2. Though the desire of knowledge of the times of God's secret Judgments be a forbidden fruit, yet the Disciples themselves tasted of and hungred after it for a time; as the Prophets had done before them, 1 Pet. 1.10, 11. of which salvati­on the Prophets desired to look into.

Axiom 4. 2. The Disciples enquire concerning the Sign of Christs Coming; where­in we must shew

  • 1. What the Coming of Christ is: and
  • 2. What Coming of Christ is here meant:
  • 3. What Sign (there is) of Christ's Coming.

The word [...] which we render Coming, signifieth also being with, as present, Luk. 13.1. [...], Act. 10.33. [...], we are all present be­fore God; and 17.6. [...], These that have turned the wo [...]ld upside down are come hither also: Gal. 4.18.20. So that the word [...] here used, sig­nifieth as well the presence of Christ, as his coming: And this signification, of be­ing present, is more proper unto spiritual things.

We read in this and the following Chapter, of diverse Comings of Christ; in this we read of Two: 1. Inward and Spiritual; 2. Outward.

1. There is an inward and spiritual Coming, v. 23, 30.

There is also an outward Coming; and that

  • 1. More particular, in regard of the Church in Babylon, v. 37, 44.
  • 2. The Governours of it, v. 45.

2. More general, in regard of all the World:

  • 1. Renewing of it and reigning in it, Matth. 25.1, 2, 3.
  • [Page 432]2. Judging of it, Chap. 25.31.

1. There is an inward and spiritual Coming of the Lord Jesus.

This the Lord expresly drives at, Luk. 17.20, 24. compar'd with Matth. 24.23, 27. where, by his Coming, is to be understood his Kingdom with power.

This power of his Kingdom he hath declared in manifold judgments, in reference unto the Jews State.

There must be such a spiritual Coming of the Lord Jesus, and such a spiritual and inward Kingdom, as may appear from considerations of other Kingdoms, which have had their coming and duration, Dan. 7.14.

2. The Lord's Precept, requiring us to pray for it, as often as we pray, That his Kingdom may come.

3. His Promise, 2 Peter, 3.

This Discovers the gross hypocrisie of too many of this present Generation, who have imagined a Christ to themselves (as I shall shew more hereafter) and fancy that he is come unto them, and reigns in them.

Here note an Article of the Apostolick Faith, That Jesus Christ shall come spiri­tually to those Believers who look and wait for him, 2 Tim. 4.8.

Here is no ground for any bodily Coming of the Lord Jesus: should he begin his Reign in the Spirit and end in the Flesh? Doth he not say it is expe­dient, that he should withdraw his bodily presence from them? Joh. 16. Doth not the Apostle call Christs Flesh the Veil, Hebr. 2. and will he come to impart un­to us a more clear and manifest knowledge of himself, or a more obscure, dark, and carnal knowledge? Doth he not say expresly, I go to the Father, and ye see me no more, Joh. 16.

3. The Disciples enquire, what is the Sign of Christ's Coming?

The word is here, as also Luk. 21.7. [...]. There are many kinds of Signs, spo­ken of in Scripture; some holy, some common; some confirming, some informing; some ordinary, others extraordinary; some spiritual, some natural; some internal, some external: and these enquired after, might be of one or other of these sorts, as confirming them in the expectation of the Lords coming.

But was not this presumption to ask a sign of that which our Lord said should come to pass? Doth not our Lord make it a Character of an evil and adulterous ge­neration? Matth. 12.

And why then did not our Lord check this in his Disciples? yea, why did he sa­tisfie their Curiosity in giving them more Signs than one?

It is not simply presumption to ask a Sign, but to ask a Sign when there is no need; when the Lord Jesus had wrought among the Jews those works that no man had wrought, which evidently declared his Divine power, it was a Character of an evil and adulterous generation. The divine Power and Wis­dom gives Signs to satisfie necessities, not wantonness and curiosity: yea, no other­wise a good man asks a Sign, if for want of Faith, it is reprovable. Zacharias the Priest, an old man, and his Wife old and barren, ought not to have opposed his old age, and his Wives barrenness to the Power of God, and promise of his Angel Ga­briel, the Power of God: But being a Priest, and old, he ought to have considered the Exam [...]le of old Abraham and Sarah, barren, who considered not his own body, now dead, and the deadness of Sarahs womb, Rom. 4.18.

Observ. 1. There are Signs of the Times, 2 Esdr. 5.1, 13. Matth. 24.32, 33. Matth. 16.1, 2.3. Signs of gracious times.

  • 1. Personal; Immanuel, Shear-Jashub, Esay, 7.1, 14. Mahershalalhashbaz, Esay 8.3.
  • 2. Real Signs, Matth. 24.31, 32, 33.

There are Signs of wrath; 1. In Persons, as Mahershalalhashbaz was to Damascus and Samaria, Esay 8.1, 2, 3.

2. In Things, as cursing the barren Fig-tree.

There are Signs spiritual, as Matth. 24.12, 29, 30. or

2. Natural, and those either,

1. In Heaven above, Joel 2.30. for God hath created the Heavens for Signs of [Page 433] what shall happen upon the Earth, Gen. 1.14. though none but the Children of Light, who live the heavenly Life, and the true Seers, look aright into that Glass: Such were Abraham, and Joseph, and Moses, and Daniel.

2. There are also Signs in the Earth beneath, Joel 2.30. And such are some of the Signs following, v. 4.

Observ. 2. These Signs of the Times may be known; for God hath made them known, 2 Esdr. 5.1, 13.

Observ. 3. Although it be not lawful, nor permitted to enquire the exact and pre­cise time of Gods Judgments, further than he is pleased to communicate them; yet we may enquire the Signs and Tokens of the Times, as Esdras did, 2 Esdr. 4.1. and the Disciples do here. Nor was it without Warrant on their part, and a special Pro­vidence for us, that they enquired into the Signs of these Times; for therefore hath God caused them to be recorded, and writ them every where in the Prophets, Dan, 7, 8, 9, 10, 11, 12. 2 Esdr. 4, 5.1, 13.9.1, 4. and 13.30. Matth. 24. Mark 13. Luk. 21. 1 Tim. 4.1. 2 Tim. 3. 2 Pet. 2. and 3. Jude, Revelation per totum. Yea, the Lord reproves the neglect of this duty in the Scribes and Pharisees, Matth. 16.1.

Exhort. Believe the coming of the Lord Jesus Christ.

The Disciples in the Text believed it, and enquired what the sign should be of it; they who believe this shall be partakers of the Resurrection, Life and Glory, 1 Cor. 15.23. where we read, first Christ, then they that are Christs at his coming: the V. Latin hath Qui in adventum ejus crediderunt, They who believe in the coming of the Lord Jesus, Heb. 9.28. when Christ who is our Life shall appear, then shall we appear with him in glory, Col. 3.4. 2 Tim. 4.8. when he shall appear, we may have confidence, and not be ashamed before him at his coming, 1 Joh. 2.28. When Christ who is our Life shall appear, we shall be like him, 1 Joh. 3.2.

Without the coming of Christ to us, we shall never be established and confirmed in Grace, Love, Mercy, &c. for

2. Two things there are which must concur to make a perfect habit, intention and radication.

1. Intention imports the fulness of principles, and rules necessary for an habit.

2. Radication is the setling and establishing the habit in the soul: Thus he who would get the habit and perfection of any Art or Science, he must know all the prin­ciples and rules belonging to it, then he must be setled and grounded in them, and they in him, and then he hath gotten the habit of the Art: The like we may say of any Trade or Handicraft.

And this is true in the Art of Life, which is the true Christianity; he who desires to attain unto it, and become a perfect Christian, it's necessary, that he not only have the word of the beginning of Christ, and the Principles of the Doctrine of Christ, but that he also go on unto perfection, Col. 2.7.

Hereby beloved ye perceive what an errour it is that some are blamed for, that they teach the Doctrine of Perfection; sith, as without it a man cannot be a com­pleat and perfect Christian.

Yea, see their gross absurdity, who teach they would have men exact and perfect in every Liberal Art and Science, perfect Grammarians, Rhetoricians, Logicians, Arithmeticians, Geometricians, &c. yea they would have every Tradesman perfect in his occupation, yea they will allow a man to be a perfect Knave, [...]. But as for a Christian man, who professeth that Art of Arts, and Science of all Sciences, the Christian Life, who hath Christ the Wisdom of God, and Peace of God, and Righteousness of God for his Teacher; he must be alwayes a Non-proficient, a Dunce, an arrant Bungler, never a perfect Christian man.

These two, Intention and Radication, concurring to the making of a Christian man, a man may know all the Principles of Christianity, yet still be inconsistent, un­stable, unconstant, &c.

To the stablishing and setling him in the Christian Life, the coming of Christ him­self is necessary, 1 Cor. 5.6, 7, 8. Who shall confirm you? Phil. 3.20.21. whence we look for a Saviour, who shall change these our vile bodies, and make them like unto his [Page 434] most glorious body, Heb. 13.21. Make you perfect in every good work to do his will, Col. 2.6, 7. As ye have received Jesus Christ the Lord, walk in him, rooted and ground­ed through Faith in him, 1 Pet. 5.10. And the God of all Grace, who hath called you, make you perfect, strengthen, stablish you.

Sign. He that hath this hope, viz. that Christ shall appear, purifieth himself as Christ is pure, 1 Joh. 3.3. Tit. 2.12, 13. The Grace of God hath appeared, teaching to live righteously, godlily and soberly, looking for the blessed hope, even the coming of our Lord Jesus Christ.

Means. 1 Pet. 13. Gird up the loyns of your mind, 1 Thess. 5.23. Now the God of Peace sanctifie you throughout, in Body, Soul and Spirit.

3. Question. What shall be the sign of the end of the world? Hitherto we have the Disciples two first Queries:

1. When these things shall be?

3. What shall be the sign of his coming?

3. The third Querie remains, what shall be the sign of the end of the world? wherein two things must be explained,

  • 1. What world is here meant?
  • 2. What is the end of that world? the word is [...].

1. What world is here meant? why? are there more worlds than one? surely there are, for the Apostle tells us, That God made (not [...] but) [...], the worlds by his Son, Hebr: 1.3. because perhaps this Doctrine is not so much taken notice of, I shall therefore spend a little time in opening of it; and shew,

1. That there are more worlds than one:

2. I shall enquire of what world the Disciples here speak, when they enquire, what shall be the sign of the end of the world?

1. That there are more Worlds than one; there is macrocosmus, and microcosmus, a greater and lesser World. The word here used is sometime turned ages and genera­tions: See Notes on Heb. 1.3.

In the Disciples Question we have two things, 1. [...], 2. [...].

1. The Disciples suppose, and take for granted, That there shall be an end of the World.

2. They enquire what shall be the Sign of the end of the world?

Besides these Worlds which are of God's making, the Devil hath also his World; of that St. James speaks, Chap. 3. and calls it a world of iniquity; that's a world that lies in wickedness, 1 Joh. 5.19. [...], in the wicked one, or in the Devil: surely this is Sathans World, not God's: See Notes on Heb. 1.3.

2. Of which of all these Worlds do the Disciples enquire after the end?

The word we turn an End is [...], which is Consummation or Consumption.

As the Worlds you have heard are many; so the End of the World here enqui­red after, seems not to be one only: For whereas the Disciples expected the Coming of the Lord, as I shewed in the former point: they here enquire after an end of that world, which hindred that his Coming; and that is

1. The Devil's World, consisting in the Dominion of Sathan, the Prince of this World.

2. The Vanity and Curse of this outward visible World.

The Disciples therefore understand the end of both these worlds.

Reason. Why they expected the end of the world: the Lord had promised an end of Sathan's World, the World of iniquity, Dan. 9.24. The finishing of transgression, and putting an end to sin.

2. They hoped also, that the vain World, which was rendred such by Sin, should consequently have an end; which follows in reason: for since Vanity and the Curse seised on the Creatures for Sin's sake, when the Sin should be removed, they then hoped that the Vanity and Curse for Sin should be removed also: Sublatâ causâ, tolli­tur effectus.

3. They might reason from Consideration of the Principles: See Notes on Heb. 1.

4. They might also consider his Providence in governing the world: See Notes on Heb. 1. [...], in the last days.

But here a great doubt remains: ibidem, Doubt 3.

Observ. 1. Hence we learn how to judge of the World that now is, and that which is to come: See Notes on Rom. 5.12, 13, 14. [...], a figure of him that was to come: Observ. 5. ad finem.

Observ. 2. God is no natural Agent.

Observ. 3. The Vanity of all things under Heaven.

Observ. 4. What a vanity is it to admire any Creature!

Observ. 5. How little, how inconsiderable is their loss, who are spoiled of the pe­rishing worldly goods; See Notes on Heb. 1.10. [...], but thou remainest; Heb. 10.34. Knowing in your selves that you have in heaven (rather according to the Greek Text and V. Latin) knowing that you have in your selves a better enduring Sub­stance in heavenly things.

A Summary of the Signs of the End of the World.

1. False Christs; 2. Wars; 3. Persecution; 4. The abounding of Iniquity; 5. Preaching; 6. Boni opinio, an opinion only of good; 7. Tribulation; 8. Dark­ness; 9. The Son of perdition; 10. Men are effeminate; 11. The Apparition of An­gels; 12. Men are secure; 1 [...] Great Differences about Religion.

3. Jesus foretels that many shall come in his Name.

Exhort. Keep not guard at one place only, but ward about the City; 'tis [...] there are many deceivers that come, and they come not openly but pri­vily, under a specious pretence, they come in Christ's name.

Many shall come in Christ's name, and shall say, I am Christ.

What is here meant, 1. By Christ's Name? 2. What to come in his Name? 3. How is it true, that many should come in Christ's Name?

1. What is here meant by Christ's Name?

By the Name of God or Christ two things are understood.

1. His Nature, Being or Authority; so Joh. 2.11. they believed on him, v. 23. in his name: so Matth. 21.23. By what authority? Act. 4.7. power or name, v. 10.

2. A pretence or colour of his Nature, Being or Authority, according to that of the old Poet, ‘ [...].’ The latter is here meant; in Christ's Name, i. e. under a specious pretence of God­liness and Christianity: Thus the Devil, Gen. 3. ye shall be like to God; and Sanballat, Tobias and Geshem would build with Nehemiah, for they sought their God with them.

The Reason of this is from Satan's subtilty and insinuation: for should he, or his lying Spirits, or false Prophets appear, as they are enemies unto the Christian Name, they are so pernicious and abominable, no man would entertain them, or be deceiv­ed by them: stollen waters are sweet; The lips of of a strange woman drop like an hony­comb: They promise liberty, 2 Pet. 2. The Name of God and Christ is used as a co­lour and cover to hide all the Errors, all the Iniquities in the World.

There shall be a multitude of Deceivers; many; we shall find them so, if we con­sider that they are 1. Inward; 2. Outward.

1. Inward; 1. False lying spirits, 1 Joh. 4. 2. Winds of false doctrine, Matth. 7. 3. False holinesses, having a form of godliness, 2 Tim. 3.

2. Outward, and so there are many Antichrists, 1 Joh. 2. many false Teachers, 2 Pet. 2. Jude.

Reason 1. From the Apostacy of the Church, which falling from Christ, who is one, 1 Cor. 8. becomes many, degenerating from Unity, breaks it self into Multiplicity.

2. In regard of Christ's Prescience and Prediction, which must have an accomplish­ment and fulfilling, as well in evil, as good: for as the peaceable Kingdom of the Messiah must appear; so there must also be wars and rumours of wars.

3. The Apostle intimates the end whereunto the Lord directs these many Divisi­ons, Schisms and Heresies, 1 Cor. 11.18, 19. That they which are approved might be made manifest.

Observ. 1. There is one true Guide, one true Teacher, Esay 30.20. Thine eyes shall see thy rain; V. L. Doctorem tuum, thy Teacher, Preceptorem tuum, thy Master: and al­though there be many true Prophets, many true Guides and Teachers, yet all these hear and learn of that one Teacher, all point at one and the same way of the Lord, the way of Gods Commandments, the way which is Christ, the most excellent way of Charity, 1 Cor. 12. last, and 13.1. And one heart and one way, Jer. 32.39. Act. 4.32. and therefore, though there be many Prophets, yet they speak but one thing: they have but one mouth, Luk. 1.70. they have but one shoulder, Zeph. 3.9.

2. There hath been a time in the Church of Christ, when there were not many Christs but one.

There was a time when there was but one Christ in the Church, when the many Christs were yet future and to come; of such a time speaks the Apostle, 1 Cor. 8.6. To us there is but one God, and one Lord Jesus Christ; yea, and such a time there must again appear, When the Serpent of Moses hath devoured all the Serpents: Then the Lord shall be one, and his Name one. That time, when there was but one true Christ in the Church, was but a very short time, it lasted little more than forty years; for in St. John's time we read of Antichrist, yea of many A [...]christs come into the Church, 1 Joh. 2.18, 19.

3. There are many deceivers, 2 Tim. 3.13. Evil men and Seducers, Tit. 1.10. Many unruly, vain talkers and deceivers, 2 Joh. 7. Many deceivers are entred into the world.

Note what a world of enemies the true Christ of God hath in the world;

  • 1. Inward enemies, the lusts of the flesh, the lusts of the eyes, and the pride of life.
  • 2. Outward enemies, open violent men, who hate, oppose and persecute the name of Christ.
  • 3. Feigned friends, but really and indeed enemies of the true Christ, who come under a pretence of his Name, Nature, Being and Authority.

Observ. 4. These are the last times.

St. John collects this consequence from the multitude of Antichrists, 1 Joh. 2.18.

2. These many deceivers shall come. The word [...], being referred to in­ward deceivers, they shall come, signifieth their being, their presence, their appearing: being referred to the inward or outward deceivers, it imports their voluntary mo­tion.

Reason 1. Whence come they? and 2. why come they?

1. Whence come they? Rev. 16.13, 14. Out of the mouth of the Dragon, out of the mouth of the Beast, and out of the mouth of the false Prophet: Hence it is, that like those Rev. 9.19. Their power is in their mouth, and in their tayls: and therefore the Pro­phet that speaketh lies he is the tayl of the Beast, Esay 9.15.

2. Why come they? even to do their proper work, Joh. 10.8. All that ever came against me, all spirits of unbelief, which came against the spirit of Christ, are thieves and robbers, and their proper work is, as vers. 10. to kill and to destroy, and there­fore they appear, as Ephes. 4.14.

Observ. 1. Note hence how wickedly officious and active the grand Impostor is; he comes before he is sent for, so ye find in his first appearing in the world, Gen. 3.1. Thus ye read how the lying spirit offers himself to deceive Ahab, 1 King. 22.21, 22. Job 1.6. and 2.1. Mat. 4.3.

And as active as Satan himself is, so active also are his Ministers and Messengers, Jer. 14.14, 15. and 29.9. Mat. 7.22. Many shall say, we have prophesied in thy Name, Acts 19.13.

The coming of deceivers is secret and successive, not all at once, it shall come privily. Men enquire, when began the Apostacy of the Church? it came in secret­ly, and so much the more dangerous; Semper magìs nocere solet malum, quod irrepse­rit, quàm quod inciderit; therefore called a mystery, 2 Thess. 2. and said then to work; and this inconvenience is worse than a mischief.

Consol. To the Disciples of Christ, though the Devil and his lying and deceiving spirits be ready to do mischief, yet is the Lord also as ready by his teachings and warnings to do them good: The Lord had said, eat not lest ye die; before the de­ceiver had said, eat for ye shall not die, Gen. 3.3.

And though wicked Ahab had rejected the counsel of God by Elijah, and yield­ed himself to be seduced by the lying spirit in the mouth of the Prophets, yet the Lord warn'd him afterward by Michajah, 1 King. 22. and if he be so good unto Ahab, an unfruitful branch that was cast out of the Vineyard, how merciful will he be to his fruitful Vineyard, Esay 27.3-6. though deceivers come, yet he riseth early, and sends his Prophets to undeceive: Though open enemies come, he is Mahersha­lalhazbaz, He makes hast to the prey to deliver, Esay 8.

Repreh. Those who uphold the world of iniquity, in the wicked wayes and courses of it, and will not suffer the evil world to have an end in themselves, or others, as wicked Magistrates, wicked Ministers, wicked People.

The wicked Magistrates who oppress the Poor, the Fatherless and the Widows, who protect not the simple, harmless and innocent, who do not discountenance, nor quel, and punish the world of the ungodly.

The wicked Minister, who, having opportunity, inform not the Magistrates in their duty; that they should ‘Parcere subjectis & debellare superbos.’ Who mis-inform them that they must still have their failings, their errours, their in­firmities, under which names they understand their habitual sins, and sow pillows under their elbows, and flatter them dangerously into the ruine of their own souls and others, who teach an impossibility of fulfilling the Law of God, and living so­berly in this present world, by any power given by God unto men in this life; al­though the Lord Jesus, the power of God, the wisdom and righteousness of God hath promised to be with us, [...], Mat. 28.20. the very words of the Text, untill the end of the world.

Exhort. Sith all these things must be dissolved, what manner of men ought we to be? 2 Pet. 3. whether the world end to us, or we to the world, it comes all to one; when the end comes the world ends to us: So much the Tragedian implyed, when he said, [...]. When I dye, let the earth be burned: Nero added of his bloody mind [...], even while I live, let me see it, saith he: and therefore having caused Rome to be set on fire, he sang [...], the taking and burning of Troy. Men are wont to say; when they go, all the world goes.

Truly if Satans world have had an end in us, according to the promise, Dan. 9. It cannot be, but the end of the world, the end of our dayes in this world must be most desirable and most acceptable: Doth not he that labours and toyles desire to know the end of his labour? how earnestly doth the weary traveller desire his Inn, and the hireling the end of the day, Job 14.6. that he may rest. It's hard duty al­wayes to stand upon our guard against the enemy, alwayes to be alarm'd; We are in jeopardy every hour, 1 Cor. 15. Our adversary the Devil beleaguers us: Sin is [...], it besets us in every circumstance. How doth the Soldier desire the victory af­ter all his dangers?

—Redit agricolis labor actus in orbem:

How earnestly doth the husband-man after all his labour expect the harvest? and the harvest is the end of the world, Mat. 13. And victory crowns all the Soldiers haz­zards and labours; so saith the Soldier of Jesus Christ, 2 Tim. 4.8. O that we could say so with him! I have fought a good fight, I have kept the faith; henceforth there is laid up for me a crown of Life, which the Lord the Righteous Judge shall give at that day. As for the ungodly world far they are from believing, that ever there will be an end unto the world, for what they daily see and hear they believe not; they hear and see, and with their own hands carry out their dead, yet believe not that they themselves are mortal.

Vers. 4, 5. And Jesus answered and said unto them, Take heed that no man deceive you; for many shall come in my Name, saying, I am Christ, and shall deceive many.

These words contain our Lords answer to his Disciples questions, wherein we have the narration.

1. That he answered, [...] and Jesus answering, said to them:

2. What he answered, [...] wherein we have his caution, caveat or warning to beware of a danger imminent: Take heed that no man deceive you.

2. The cause or danger it self, for many shall come in my name, which we may re­solve into these axioms.

  • 1. Jesus spake unto his Disciples in answer to their Queries.
  • 2. Jesus warns them to beware, lest any man deceive them.
  • 3. Jesus foretells that many shall come in his Name, saying, I am Christ.
  • 4. Jesus foretells that they shall deceive many.

1. Jesus spake unto his Disciples in answer to their Queries.

The Questions, as ye perceive, were concerning future things.

Observ. 1. Wherein we may note the sufficiency and ability of our Master Jesus: He is able to answer all Queries, yea, even before they are asked, Joh. 16.20. whence appears the Deity of the Lord Jesus, Esay 41.22, 23. and 42.9. and 45.11.

Observ. 2. Note a broad difference between this Oracle of the Lord Jesus, and that of the Heathen; they were and are forced to answer things doubtfully, because they knew not future things; whence their Apollo was called [...].

Observ. 3. Note our Lords humility and condescent, his care and providence for his Church, He with-holds nothing needful, but reveils what is necessary and pro­fitable for us.

Observ. 4. Sometime our Lord answers by silence, or refuseth to answer, as to Pi­late and the Jews, Mat. 26.62, 63. and 27.12, 13. sometime he declines the que­stion, as he did to the Scribes and Pharisees, Mat. 21.23, 24. Our Lord deals not so with his Disciples, but answers their questions in this and the following Chapter, which being an answer of wisdom and truth to the Queries aforesaid, must needs contain matter of singular use for these times, which are the very times aimed in at their questions, and our Lords answer.

Observ. 5. The Disciples asked, and had answer to their questions; whence note, that some there are, who seeking unto Christ shall not go away without an answer, Mat. 13.10, 11, 12,—36, 37. and 15.15.6. and 18.21, 22. and 22.35, 36. 1 Pet. 1.11, 12, 13.

Observ. 6. What manner of people were these who obtained answer to their Que­ries? who else but the penitent ones, the converted ones, believers, self-denying, obedient ones; let such as these come unto this Oracle, the Lord Jesus, and he will never dismiss them, or send them away without answer unto their Queries.

2. Our Lord forewarns his Disciples to beware lest any man deceive them: wherein we have,

1. A peril and danger imminent, even the danger of imposture, to be carefully declined and avoided, [...].

2. A duty injoyned, caution and circumspection, [...], see, beware, look about ye, take heed.

Herein therefore we must enquire, 1. What is meant by [...]? 2. what by [...], deceit? 3. what kind of deceit is here meant? 1. The word [...], any man, any one, whether outward, as Son or Daughter, Wife or Friend, Deut. 13.6. or,

2. Because men are deceived by the inward man, as the old man, Eph. 4.22. The man of sin, 2 Thess. 2.10. or the envious man, Rev. 12.9. principal heed, and cau­tion is to be had in regard of these who indeed are the Arch-deceivers, and that is the Duty.

2. What is meant by [...], deceit?

The word here is [...], signifieth to seduce, or lead out of the way, and cause to err.

3. The nature of what we call deceit, may be known, if we consider the deceiver, or party deceiving outward or inward, and the party deceived: the deceiver must [Page 439] be understood, either explicitly or implicitly to make some promise, and win some credit, belief, trust and confidence from the party deceived; whereby he is perswa­ded to a false and erroneous judgement, the effect whereof is a fail of that good which was promised and hoped for, which is called [...], and an evil, and mis­chief, whereof the party deceived was secure and feared not, which is called [...], and there is scarce any deceit, wherein ye shall not meet with these: See Notes on Eph. 4. This is the rather to be observed, because there is an unclean Genera­tion, who support themselves in their wickedness and lasciviousness, with an opini­on, that what they do, they do by the power of God, in whose power they act; by that general word they mean their beastly actions, and they have Scripture for it, There is no power but of God, Rom. 13.1. But alas this covering is too narrow to hide their Venery, Esay 28.20. The word we turn Power is [...], which signifieth not such as we call strength and ability, but authority; and so if we read the words, as their true meaning is, There is no authority but of God: I am sure they have autho­rity neither from God nor man for their abominable practises.

To be able to do wickedness is not from power or strength, but from impotency and weakness; as when we say, that God cannot lie, cannot deny himself: this argues not any impotency or weakness in God, yea, could he lie, or deny himself, it were a weakness.

They are good men only who have power and strength with them, Mar. 9.22. Phil. 4.13. what a wicked man doth wickedly, it's a privation, an infirmity, a weak­ness, and what strength they pretend is impotency and weakness; for if Evil be no­thing, as we say in our Metaphysicks, Malum est non ens; then the pretence of power to do evil, is to do nothing: it's a known Rule; id possumus quod jure possu­mus: But to let these unclean beasts know, how fouly they deceive themselves, and abuse the word of God to cover their filthiness; the holy Spirit evidently proves, that that wherein they glory, as an act of power and strength, is indeed a proof of their impotency and weakness; I shall give either Sex a Scripture to think upon: to the lascivious whoremonger, I commend Jacob's speech to Ruben, Gen. 49.3, 4. though Ruben was Jacob's first born, yet because he went up to his Fathers Couch, he was unstable, and weak as water, and must not excel: To the lecherous Harlot, I propound Ezechiel 16. where the Lord having recited the manifold whoredoms, corporal and spiritual of his apostate people, he points to the fountain of it, vers. 30. how weak is thine heart.

The reason of this point is contained in the next verse.

Observ. 1. The Disciples of Christ may possibly fall into errour, and be deceived, Jam. 5.19. [...], 2 Pet. 2.18. and 3.17. Humanum est errare, falli, decipi, Levit. 4.13. and no marvel, though Peter give this caution unto the Church, since he himself, James, John and Andrew were the Disciples who propounded the Queries to our Lord, and received this caution from him, as appears, Mar. 13.3.

Doubt. But our Lord in this Chapter seems to intimate, that all the Disciples of Christ cannot be deceived, but that some there are who cannot be deceived, vers. 24. they shall deceive the very Elect if it were possible. It seems not therefore possible that the Elect should be deceived: But here we must take heed that we be not de­ceived with false glosses, and mis-interpretations of these terms; 1. Elect, and 2. Pos­sible.

For the word [...], signifieth choice men: See Notes on Col. 3.12. such are they who have passed the furnace, Esay 48.10. grown men, who have kept the word of Christs patience, Rev. 3.10. Who have received the unction; such the Apostle de­scribes, Col. 3.12. [...].

Nor is the Term, [...], if it were possible, so to be understood, as too many conceive it to be: for some presuming at all adventure, that they are Elect, and chosen of God; who never passed the furnace of humililiation; nor have kept or known the word of Christs patience, nor have received the unction from the holy one: out of a presumption, which they call Faith, they imagine themselves elected ones, and hence conclude, that they cannot finally be deceived what ever they do. [Page 440] As from a like phrase, &c. See Notes on Rom. 12.18. And surely they who believe in the Lord Jesus Christ, that he is the way, the truth and the life; the wisdom of God, and power of God, they will very hardly be deceived, or mislead from the Doctrine of Christ: for in the Primitive times, there was that firm faith and perswasion of divine Truth in the Christian Church, that Galen, expressing a thing impossible, used this Proverbial speech, [...], ye may sooner, and easier make Christians unlearn their Christian Doctrine; which is as much as to say, it is impossible they should. And Austin reports an Oracle of Apollo, when one asked how he might bring his Wife off Christianity; Thou mayest, saith the Oracle, sooner write letters in a swift running River, or fly in the Air, implying a like difficulty or impossibility. Howbeit such Apostacy there hath been of some, saith Tertullian, yea, and our Lord Jesus himself implies such a recidivation and revolt possible. And therefore having said, there shall arise false Christs, that they should deceive if it were possible the very elect, he presently adds a serious Admonition, [...], Behold, saith he, I have told you before.

Observ. 2. [...] Any one; he saith not, any learned man, any subtil So­phister; but [...], any man. It's a very easie thing for any man to deceive another, which is implied in the word [...], which signifieth fraud and subtilty, and a fa­cility and easiness to commit wickedness: a little Mother-wit will be sufficient to enable a man to be a great Politician in this World; if first he be resolved so far to dispence and part with a good Conscience as to be a knave.

Whence the Psalmist, Psal. 52.1. Quid gloriaris in malitia potens? Why boastest thou that thou canst do mischief? Doeg discovered David, and accused the Priests, and slew them; an easie thing to do.

Observ. 3. The Lord would not that his Disciples should be deceived, nor would he that any of his Disciples should be a fool; his people, he would have the wisest of all people, Deut. 4.6, 7. He would they should be wise as serpents, that no deceiver should over-reach them.

Observ. 4. As the Lord would not that any one should deceive his Disciples; so would he also, that his Disciples should not deceive any one: O no! that's a greater evil than to be deceived. And therefore the Lord inflicted the heaviest judg­ments upon the greatest Deceiver, Gen. 3. And the Apostle prefers the suffering of injury, before the doing of it; Why do ye not rather suffer wrong? 1 Cor. 6.7. Why do ye not rather suffer your selves to be defrauded? Abraham did so, Gen. 13.9. and the Children of Abraham, should do the works of Abraham. And where it's said, that the Lord will deliver the souls of his people from deceit and violence, Psal, 12.14. its to be understood so, not only that they should not be deceived, and oppressed by vio­lence. But much rather that they should not oppress or use deceit toward others; For this is the will of God, that no man go beyond or defraud his brother in any matter, 1 Thess. 4.6. Be innocent as doves.

Repreh. 1. The deceitful World, which every one complains of at this day, Jer. 9.4. Mich. 7.2, 7. It is the very time when this Prophecy is fulfilled, as our Lord foretels, Matth. 10.21, 22. when the like deceit and fraud is in the Church of Christ, as in the Heathen World, only worse: So that Epicurus his advice is seasonable, [...], look about you; nay rather look home, look into thine own heart, and take heed lest the old man of sin, the grand Impostor deceive thee.

Repreh. 2. Our great heedlesness and carelesness, in regard of the great Deceiver in our own hearts: How careful and warie are we in other things that concern us less!

Matth. 24. Our Lord in this Chapter foretels, that which his Apostles after him forewarns his Church of; That there should be perillous times, times of great danger, 2 Tim. 3. For the more Grace the Lord shews unto the sons of men, the more ma­licious and more active Satan is to oppose the Grace of God, to frustrate it, and make it fruitless in us. Since therefore our Lord, in these last times, gives more grace, Jam. 4.6. Graceless men increase to more ungodliness, 2 Tim. 2.16. and render the times more perillous and dangerous: for whereas perils and dangers are of two sorts, ei­ther [Page 441] more remote, which tempt and try men, or more imminent and near, as those which afflict and punish them, we have both in the words.

1. Our Lord foretells that many shall come in his name.

2. Our Lord foretels, what the effect shall be of this temptation and trial, They shall deceive many.

1. Our Lord foretels, that there shall be a multitude of Deceivers; many.

2. Those shall be prompt and ready of their own accord, they shall come.

3. Their specious pretence, in Christ's name.

4. Their profession they shall say, I am Christ.

1. How many? we have have not yet heard of many, Act. 8.8, 11. Simon Magus, Elymas the Sorcerer, Chap. 13. Barjesus, Bar Chochab, the Son of a Star: Mahomet called himself a great Prophet: there are who call themselves after the name of Jesus

But not one of those, or any forementioned called himself by the name of Jesus or Christ: As for these of whom our Lord speaks, they shall say, [...], I am the Christ. That is the 4. thing to be enquired into; for certain it is that many take the Name and Person of Christ for a foundation, and build erroneous super­structures thereupon, as 1 Cor. 3.11. yea many agree upon the Person, Nature and Offices of Christ outwardly, yet make many Schisms, Rents and Divisions, and bring in many Heresies under the same name, 1 Cor. 1.12, 13.

2. The same words may be understood, as when any one Church or Member of these several divided parties, shall vaunt and glory of himself that he is Christ, i. e. an anointed one, a partaker of the Spirit, a Christian, as Psal. Nolite tangere Christos meos. If the mere pretence of Christ' Name, Being and Authority be so glorious, how much more glorious is the very Nature, Name and Being it self!

And what is it to be a Christian? or to be really and truly named with the Name of Christ?

Tertullian tells us what a Christian Name was in his days, Qui acceptus à Deo Patre substantiam baptismatis, utique sanctus, sancti & exinde spei aeternae particeps, Who hav­ing received from God the Father the substance of Baptism, is become holy and so partaker of the eternal hope.

Now, plainly, before we know what it is to be named with Christ's Name, we must know what Christ is: See Notes on Matth. 10. Gen. 1.28.

Repreh. 1. All false appearances: See Notes on Matthew 10.

2. Who bear the Name of Christ, in outward profession yet are not the men they seem; ibidem.

Exhort. To a most earnest seriousness and sincerity; ibidem.

Consol. As these many Antichrists, who are here prophesied of by our Lord, that they should come in his Name; so the true Christ comes in his Fathers Name also. As the false Christs come in their Fathers Name; so the true Christ comes in the Name of the Father, who is the God of Truth, whom he calls himself, Amen Amen, i. e. Veritas veritatis.

1. As the false Christs come from the Father of Lies, so the true Christ is Jesus the Saviour, who is born of the Father, who is called God the Saviour, Tit.

2. As the false Christs are Destroyers, and born of him, who [...] is called Abaddon and Apollyon, the son of perdition, 2 Thess. 2.

As the Spirit of Errour, 1 Joh. 4. leads men into all errour and deceit; so the Spi­rit of Truth leads the Disciples of Christ into all Truth, 1 Joh.

Observ. This discovers the great Wisdom and mighty Power of God, that though they be many who deceive, yet he is wise and powerful to discover, and frustrate all their machinations; so that the Church in all Ages hath stood, and shall stand, maugre all opposition.

3. Those Deceivers who profess this grand Truth, teach many Lies and Errours under pretence of this one Truth, 2 Pet. 2.12, 13. and under the colour of this Truth, live disobediently, dissolutely and loosly, Tit. 1.16. and turn the grace of God into wantonness, Jude v. 4, 5.

4. The Devil transforms himself into an Angel of light, 2 Cor. 11.13, 14, 15.

[Page 442]5. The greatest deceits and subtilties (are hid and used here.)

6. One truth may usher in many errours by the subtilty of Satan and his Ministers.

Many shall come in Christ's Name, and say, I am Christ.

This day, if at any other time since the dayes of Christ in the flesh, or the Apostles dayes, this Scripture is fulfilled in our ears.

Observ. These are the last times. St. John collects this consequence from the mul­titude of Antichrists, 1 Joh. 2.18.

Repreh. The false Christs, and the false Prophets who publish them, and the false Christians who believe them. The false Prophets confess Jesus to be the Christ, and under that Truth bring in manifold errours; that he hath done all things so, that we need do nothing but believe that we are Redeemed, though we yet serve sin; that all sins past, present, and to come are pardoned; that once in Christ, and al­wayes in Christ.

Let it not seem strange to us that there are so many divided judgements in the world concerning Christ, who yet all of them pretend his Name.

Exhort. Receive him that comes in his Fathers Name, Joh. 5.43. He comes a­mong his own, but his own receive him not, Joh. 1. He complains he hath not where to lay his head. He comes that we may have life, Joh. 10.

Means. Alas! their pretences are so many and so glorious, how can I but be de­ceived by them?

Call things and persons by their right names.

Alas! how shall I know them? [...]. Doth not our Lord tell his Disciples, by their fruits ye shall know them, Mat. 7.16. and he there speaks of these false Prophets, who should come unto them in sheeps cloathing, but in­wardly are ravening wolves.

When Austin the Monk came into England, the remnant of the holy People who then dwelt at Glastenbury, sent of their brethren to discover of what spirit he was; with this direction, If he be humble, lowly and meek, he comes in the real Being, Nature and Authority of the Lord Jesus, who is lowly and meek, Mat. 11.

If he be Proud, &c. though he comes in the name and pretence of Christ, he is a false Prophet, he calls himself by a false name; therefore Prov. 6.17. a proud look, and a lying tongue are joyned together; and therefore proud and haughty scorner is his name, who dealeth in proud wrath, Prov. 21.24. Beware of them, be not deceived by them.

If he be Contentious, though he come in the Name of Christ, he is a false Pro­phet; and this fruit grows from the former pride, for only by pride cometh conten­tion, Prov. 13.10. He is no Ambassadour of peace; beware of him, pride goeth be­fore contention, Prov. 16.18.

If he be Covetous, let him come in what name he will, he is a deceiver; the Lord hath discovered this to be the character of the false Prophets of old, Mich. 3.5. and the same is the mark and character of the false Prophets, that come in the last times, 2 Pet. 2.1, 2.

Hezekiah brake the brazen serpent, and called it Nehushtan, 2 King. 18.4. others might call it a God, or a monument of the Divine Presence, but he called it a piece of brass.

The People offered Sacrifices, and so called them, when yet they worshipped their own false Gods; but the Lord calls them not Sacrifices but slain beasts, Act. 7.

Jehu called his bloody mind by the name of Zeal, Come see my zeal.

The Jews called their abstinence from meat by the name of a Fast, which the Pro­phet calls, their holding down their heads like a bull-rush for a day, Esay, 58.

Means. If we receive the noble stranger Shamgar with his Ox-goad, inciting and stirring up his Ministers, the Oxen, 1 Cor. 9. He will subdue these spiritual Philistins. The Chast Penelope waited for Ʋlysses, and yielding not to any paramours, he com­ing destroyed them all: And when the true Bridegroom comes, he shall do in like manner.

They shall say I am Christ.

This is the fourth thing which our Lord foretells: The profession of these many [Page 443] deceivers, they shall say, I am Christ, which may be understood Two wayes,

  • 1. When the Deceivers shall speak this of themselves, or
  • 2. They shall speak this of Christ himself.

1. Of themselves, Supra.

2. When many shall speak these words of Christ truly, and profess that Jesus is the Christ, the son of God. And thus the words, no doubt, are genuinely and properly to be understood: Many shall say, that I the Son of Man, am Christ.

Reason. That under that Truth they might vent their errours.

Observ. 1. Many grand Impostors and Deceivers may profess much Truth, yea, that grand Truth, that Jesus is the Christ.

2. Such Believers and Professors believe and confess no more than the Devils them­selves do, Mat. 8.29. Mar. 1.23, 24. Act. 16.17, 18.

2. The effect: They shall deceive many.

Reason. Why shall these deceive many?

1. In regard of the many; they are such as are fit to be deceived, they are such as already perish in sin and iniquity, and so dispose themselves to the deceitfulness of sin, 2 Thess. 2. with all deceiveableness of unrighteousness in them that perish. The Prophets of Ahab were resolved to say what the King would have them; as he said, Qui decipi vult, decipiatur in nomine Diaboli.

2. The Lord hath warned them, so that they are without excuse, [...].

3. Their punishment is most just, because they have not believed the Spirit of Truth, they well deserve to be given up to the Spirit of errour, Joh. 3.

I came in my Fathers name, saith our Saviour, and ye believe not in me.

Note the great unbelief and folly of men; they account those who would unde­ceive them, and lead them into the way of Truth, Seducers: So they accounted the Apostles as Deceivers, who yet were true; yea, they called and accused Christ him­self, calling him that Deceiver: yea, they fear lest God himself, the essential Truth should deceive them, yet with full consent they credit and yield themselves to be seduced by the lusts of errour.

Note the most dangerous stratagem of Satan of all others; he becomes a lying spi­rit in the mouth of the Prophets, 1 King. 22. he corrupts the Oracle and the Priest that gives it forth, and makes it [...], he joyns himself to the Priest, and let them have a love to deceive the whole world: Levi joyn'd to Than, the Dragon, makes Leviathan.

Exhort. Let us reassume our Lords caveat, Take heed lest any one deceive you; there is danger, look about ye, look within ye, the grand Impostor lurks and lies hid here.

The qualifications which our Lord here names, are of all other the most remark­able; the Deceivers are many, multitudes of all kinds, bring their perils with them, and endanger us, lest we be perswaded by them, Esay 31.1. because they are many: therefore Exod. 23.3. they are ready prest, they are industriously wicked, they lye in wait to deceive, Eph. 4.

3. They come in Christs Name; there is not a more dangerous fallacy, than fal­lacia nominis, that of names; and the reason is, the nature of the things expressed by the names whereby they are called, whence Gods Name and himself is the same, Deut. 28.58.

And the Creatures were named by Adam, according to their natures and proper­ties: See Notes on Gen. 1.28. Hence it is, that when evil men, and seducers come to us under the names of good men, there is imminent danger, lest we be mistaken by the fallacy of the name; the name of Godly, Religious, Holy, &c. what an impres­sion it makes in the minds of good men; they think the men must be such, because they are called so. What a gainful trade have many driven, yea, and yet drive un­der the Name of the Godly Party: they all lead out of the narrow way, therefore Mat. 7.13, 14. the Lord having exhorted to enter in at the strait gate; he presently adds, beware of false Prophets, and gives marks to discover them, vers. 15.

NOTES AND OBSERVATIONS UPON MATTHEW XXIV. 30.

[...].

And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven, with power and great glory.

YE remember the Disciples had propounded divers Queries unto our Lord, concerning the sign of his Coming, and the end of the world; such Petitioners as they were are never dismissed without an answer. A good man hauriet sibi gratiam à Domino; He draws grace and favour from the Lord, Prov. 12.2. As Goodness is communicative and diffu­sive of it self, so it is also attractive, and draws a further degree of goodness unto it self, Ecclus. 2.26. God gives to the man that is good in his sight, wis­dom, and knowledge, and joy: And Christ who is the goodness of God, Hos. 3.5. He communicates himself to his Petitioners here, in shewing them the signs of his Com­ing, whereof I have pitcht upon the principal; Then shall appear the sign of the Son of man: after which then they shall see the Son of man coming in the clouds of heaven.

In vers. 30. our Lord foretells, signum and signatum, the sign and the thing signed.

1. The sign of the Son of man appearing in Heaven.

2. The effect of that appearing in the Sons of men upon Earth.

In the former are considerable these particulars:

  • 1. That Christ is the Son of Man.
  • 2. The sign of that Son of Man shall appear in Heaven.

3. The sign of the Son of Man shall then appear in the Heaven, when all the for­mer signs have had their precedency and foregoing.

2. The effect of this appearing of the sign of the Son of Man in Heaven shall be.

1. All the Tribes of the Earth shall mourn.

1. The Son of Man; and who is this Son of Man? it's the question that the peo­ple ask our Lord, Joh. 12.34. unto which, although he there makes no direct an­swer, yet Mat. 16.13. by that question, Whom do men say that I the Son of Man am? He puts it out of all question, that he is that Son of Man, so the Lord Jesus stiles him­self very often in the Gospel, Mat. 8.20. and 9.6. beside many other places; Son of Man, i. e. a Man.

Reason. That thereby he might signifie his Humane Nature, which he took upon him for mans sake, Heb. 2. or I that live in mean repute, and contemptible estate a­mong [Page 445] men, or he gave himself that Name, by which he would be more familiarly called: and this is all Interpreters make of it: But I believe our Lord had greater reasons than these, why he call'd himself the Son of Man.

Daniel among the Jews was of greatest Observation, in regard of the Messiah, and the time of his appearing, chap. 7.13. he is called the Son of Man. Obj. [...] Resp. Phil. 2.8. as [...], which is not Similitudinis, but Certitudinis; and whereas Revel. 1.13. and 14.14. ye read of one like the Son of Man: No man questions but Christ is here to be understood; the Lord therefore hence implyed by that Name that he was that Son of Man that was to appear, thus Joh. 5.27.

Reas. 2. Because, why? Inprimis notanda est (saith one of greatest authority a­mong us) and what is that? ut hominibus communicet quod à patre accepit, ut nos lo­cupletaret sua opulentia; That he might communicate to men what he received from the Father, that he might enrich us with his riches. This seems no reason at all, why the Father gave Power or Authority to the Son, because he was the Son of Man, viz. that he might communicate that Authority unto men; for have all men that Authority? or doth the Lord give all men such Authority as the Father gave to him? Doth he give that Authority to any? Is not he the head of his body the Church? Col. 1.18. and 2.20. The Reason is plain, if we compare this Text with Dan. 7.13, 14. of this man is understood, Act. 17.31. Psal. 96.13.

Observ. 1. This Son of Man was figured by Ezechiel, who often (almost an hun­dred times) is called by that Name, which is indeed the strength of God; sent into the world to the Jews and Gentiles as Christ was.

Observ. 2. Here we have an accomplishment of Christ's Humiliation and Exalta­tion figured and foretold, Psal. 8.4. which the Apostle opens, Heb. 2.6. and Psal. 80.15, 17. and many other things in the Old Testament, written by the Prophets concerning the Son of Man, Luk. 18.31.

Observ. 3. The Humility of Christ; though he be the Son of God, and God him­self, Dan. 4.25. yet he delights in this style, that men may learn by him, not to name themselves according to what is most excellent and eminent in themselves, but according to what is common to themselves with other men, Act. 14. [...].

2. The sign of the Son of Man shall appear.

What is this sign of the Son of Man?

Answ. Anselm. Signum Crucis hic intelligamus, aut vexillum fidei victoriae trium­phantis. The most general opinion, That I say not, the only, received by the An­tient Fathers, is, That by the sign of the Son of Man, is to be understood the Cross of Christ, such as the Ecclesiastical Story records, appeared in the air to Constantine the great, marching against the enemies of the Church; with this Inscription, [...], in this overcome. Of this judgement was Chrysostome, Hyppolitus, &c. Testa­tur Ecclesia signum Crucis esse signum filii hominis, & Agni; The Church witnesseth the sign of the Cross to be the sign of the Son of Man, and the Lamb. Testatur idem universa Religio Christiana; All Christian Religion witnesseth the same, saith Cajetan.

This sign appeared as the writing on the wall to Belshazzar: what is said, [...], in Heaven, is in another Copy, [...] of the Son of man which is in Heaven: Notwithstanding all these Testimonies, there are many that would not have it so to be, but what it should be they know not; and their rea­son may be, they are unwilling to yield to any such interpretation, because they know how much the sign of the Cross hath been, and yet is abused unto superstition.

But the best explication and proof of Prophesies and Predictons, is their accom­plishment and fulfilling.

Now if there be any belief and credit to be given to the constant testimony of many witnesses, this sign in Heaven of Christ on the Cross, with his wounds on his hands and feet, and the Angels round about him, hath appeared in Franchenland in Germany within these few months, in the view of thousands, three hours together at mid-day. The more common knowledge of this among us in this City and Na­tion hath been hindered by our bloody differences with the Low Countries. Whi­ther this hath been written out of Germany from many known credible witnesses, [Page 446] and to persons of greatest Quality and Name here: The like is reported to have been seen in the Eastern Indies.

I doubt not but many of you will bear me witness, that hitherto I have not been wont to spend this time in telling news out of the Gazett or Currant, or any other tidings than the Gospel of Jesus Christ: But this relation is so pertinent unto my business in hand, and of so great moment, and so needful to be known to the Chri­stian world, that I could not forbear; nor is it improbable that the Lord may use such an outward dispensation for these Reasons:

1. The only Wise God is wont to teach by signs; Esay must go naked, Jeremiah must wear a yoke about his neck, Ezechiel must lay siege against a tyle.

These and many more are outward signs, whereby the Lord intimates his will un­to men; such have all outward administrations been from the beginning, the Tree of Life, the Tree of Knowledge, Circumcision, the Passover, the Tabernacle and Temple, the utensils of both, the Sacrifices of all sorts, the holy Times, the Sabbaths, New Moons, Solemn Feasts, &c. all have been figures of heavenly things, such are the holy Sa­craments.

2. As the Lord teacheth by signs, so by the senses also; whereby the outward signs are conveyed to our understandings, the heavenly things themselves: See Notes before on Mat. 13.11.

3. Quicquid recipitur, recipitur ad modum recipientis; Whatsoever is received, is received at the rate of him that receives it: The greatest part of Mankind is grown gross, and outwardly minded, and their ears are dull of hearing; and therefore the good God, not willing that the man should perish, He is pleased to propound unto him visible objects, and to take him by the eye, and propound to him a [...], remembrance; whereby all the ends of the Earth may remember themselves, and turn to the Lord.

4. This sign the Lord may use in special for Conviction of the Jews.

5. The Lord may use this outward sign, to let the world see how he hath loved us, and suffered much for us.

6. Yea to let us know in what a suffering posture he yet is by reason of our sins.

7. Yea lastly, to mind us, incite and encourage us to a like suffering with him, both inwardly and outwardly, for so he seems really to speak to every one of us from off his Cross: See Notes on Phil. 2.8. So that it is not without reason, that this sign of the Son of Man in Heaven should be Christ Crucified, Christ on the Cross.

Whether this sign hath lately appeared or not, I will not impose upon any mans belief; howbeit, whether it be a cunningly devised Fable, as some will conceive, or a real truth, as many with me verily believe. It's a matter of very great con­cernment; for suppose it a fiction or fable (though 'tis strange that so many men of different minds in divers places should yet agree to deceive the world!) Suppose it (I say) a fable or fiction, yit it's pia fraus, a pious kind of craft, that deceives us in­to our duty: Being crafty I took ye by guile. But if it be a real truth, and that made known to us, as the accomplishment and fulfilling of our Lord's prediction: In what condition will the unbelieving world be, when the Lord shall appear? whom he hath forewarned, and to whom he hath fulfilled what he promised, yet they have neglected it.

Nor let any man think I dote upon an outward Cross, or esteem that, or any out­ward thing above the due commensuration and proportion it hath unto somewhat inward and spiritual required by it. I do not confine this Text of the sign of the Son of Man in Heaven only to this sence: But truly it is strange that many there should be who undertake to open this, and other Scriptures, should yet leave this Text undetermined, as if the Lord Jesus, when he goes about to manifest the signs of his coming to his Disciples (whereof this one is most notable) should on purpose amuse them, or leave them in uncertainties, even then when he would most of all inform them; for shall we think the Lo [...]d Jesus would promise his Disciples such a sign, and not give an understanding unto them what that sign should be? Our Phy­losophy tells us, that Nature doth nothing in vain; and shall God and Christ do a [Page 447] thing of so great consequence in vain? And what though the Scripture here do not determine what this sign is, yet it is not in vain to enquire elsewhere in Scripture, and compare Scripture with Scripture, lest declining this search as vain, we expose our selves to the just censure of ignorance or negligence.

Mysticé. There had been a want and desire of one of the dayes of the Son of Man in the world, Luk. 17.22. and what day is that? but the day of his love, which is a token or sign which our Lord gives, whereby his Disciples shall be known, Joh. 13. This is the third day of the Son of Man; the first Fear, the second Faith, and this third Love, which hath been long wanting to the world, and is declared in this token, sign or ensign of the Son of Man in Heaven; for so as a King coming in Ma­jesty and Glory, hath his Ensign or Banner going before him, even such is the com­ing of the Lord Jesus in the latter part of the verse; and therefore here must pre­cede and go before him his Banner and Ensign, which is his LOVE, Cant. 2.4. But what ever men may think of the outward Cross, I shall not doubt to say, that here­by is meant the inward and spiritual Cross of Christ, opened in the Heaven or hea­venly Being, which was never so opened as it hath been of late; and it is high time it should be opened, for it is hardly known what the true Cross of Christ is, though every one pretending Christianity professeth he taketh up his Cross daily, and follows the Lord Jesus, when yet he knows not what the true Cross of Christ is: See Notes on Phil. 2.8. The bearing of the Cross is the Christian patience.

Observ. 1. Observe the subtilty of Satan for the preservation of his own Kingdom: See Notes on Phil. 2.8.

This may perswade belief, that it's possible such an apparition of Christ on the Cross may have been made unto the Germans, among whom those precedent signs have been fulfilled, and who have suffered so great tribulation for about thirty years.

3. The sign of the Son of Man shall then appear, when all the signs formerly men­tioned have had their precedency and foregoing: Then shall appear the sign of the Son of Man.

The signs preceding are,

  • 1. Impostors and Deceivers, which come in the Name of Christ, and shall deceive many.
  • 2. Wars for Religion with their effects.
  • 3. Persecutions of the Saints.
  • 4. The abounding of iniquity, with the decay of LOVE.
  • 5. The preaching of the Gospel in the whole world.
  • 6. The discovery of the Abomination of Desolation.
  • 7. A woe to them that preach the Gospel, and the great tribulation of those dayes.
  • 8. The darkning of the Luminaries, and the old Heavens; for as when Man, the less world is growing old and dying, his sight fails him, even so it comes to pass in the great world, when now the fashion of it is passing away; the Sun, and Moon, and Stars, which are the eyes of it, grow dim: Indeed the true Sun, which is Christ himself, by reason of our ignorance and unbelief is darkned, and the Moon of Mans Reason gives not her light, and the Stars of false light fall thick upon the earth, and the powers of the old Heavens are shaken. Then the world is to be taught anew, and learn a new lesson, and begin with the Cross of Christ; then appears the sign of the Son of Man in Heaven, even the Cross of Christ, an effectual means to make all the Tribes of the Earth mourn.

4. All the Tribes of the Earth shall mourn.

These words contain the effect of the apparition, and are so disposed by Divine Artifice and Wisdom, that they may be understood either of the People of the Land of Israel, or of the Inhabitants of the whole Earth.

1. As they are understood of the People of the Land of Israel, so the word [...] signifieth the twelve Tribes of Israel: that word [...], properly is a Rod or Sprout growing out of the stock of a Tree, whereof, because they made their Staves, the word signifieth a Staff; it answers to the Hebrew [...], Ezech. 20.37.

2. Such a Staff as Kings and Princes use, which they call a Scepter, whence it's ta­ken [Page 448] for Dominion and Power, Zach. 10.11. The Scepter of Aegypt shall depart away: Chald. Paraphrast [...], the Dominion.

3. And as branches growing from one stock, such are Tribes springing from one Father, as the twelve Tribes of Jacob or Israel: Thus a Tribe was greater than a Family, a Family than an House; so that all the People of Israel were divided into Tribes; a Tribe was divided into Families, and a Family into Houses: howbeit sometimes a Tribe is all one with a Family, as Judg. 20. the Tribes of Israel sent men into all the Tribes of Benjamin, i. e. the Families of Benjamin.

These are called [...], which may be rendered, either the Tribes of the Land, i. e. the Land of Israel, or else the Tribes of the Earth.

Our Lord foretells, that all the Tribes of the Land shall mourn.

Mourning is not all one with grief, but an effect of grief, and an outward expres­sion of it. The word here used is [...], which signifieth to strike, to cut, to wound; for whereas grief may be divers wayes expressed: The two more usuall expressions are,

1. By weeping and crying out, voce flebili, & effusa, dolorem suum aperire, saith the Critick.

2. By beating the breast, the head, the face, or other part of the body; and this is the meaning of the word [...], here used. It answers to the Hebrew word, [...], which signifieth to smite the breast, or other part of the body by reason of grief: and because grief may proceed from divers causes and provocations of it, the word here used properly signifieth those gestures and motions, which are used to express grief and sorrow for the dead, Gen. 23.2. and 50 10. Jer. 16.6. Ezech. 24.16, 17. These gestures of mourning are natural expressions of grief for the dead, as Iliad 6. ‘ [...].’ And one of the Latin Poets, ‘Nudaque marmoreis percussit pectora palmis, Ovid.’ And another, ‘Ʋnguibus ora soror foedans, nunc pectora pugnis, Virg.’ And Apul. Moestaque crines pendulos quatiens & interdum pugnis obtundens ubera.

As these words concern the Tribes of the Land of Israel, the reason is evident, they had Crucified the Lord Jesus, Act. 2.23.36.3.14, 15. therefore 2.37. and thus [...]. Then all the Tribes of the Land shall mourn: then! when they shall see the sign of the Son of Man in Heaven.

But these words are so disposed by Divine artifice and skill, that they may be ex­tended unto all the world; and so we may turn the words, as we do in our last Translation: Then shall all the Tribes of the Earth mourn, for so all the Earth pro­bably shall be divided into twelve parts, as Israel into twelve Tribes, Apoc. 1.7. for when all the world was departed from their God, He singled out Abraham, and call­ed him alone; of whom came Isaac, from whom came Jacob, out of whom sprang the twelve Tribes of Israel.

What was by Divine Providence acted among that People, was as a Praeludium, and a figure of what was to be done afterward in the whole world.

Israel was his chosen People, and the pure in heart, Psal. 73.1. who walk accord­ing to the rule of the word, Gal. 6. these are the Israel of God, these he brings a­gain out of Aegypt, Psal. 68. Mich. 7.15, 19.

Thus Christ born to the Jews in Bethlehem is born unto the Gentiles, Rev. 12.1, 2.

Why shall the Tribes of the Earth mourn?

Reason. As all orders of Men, Jews and Gentiles, Priests and People, Magistrates and Subjects, Herod and Pontius Pilate, Act. 4.27, 28. as all these crucified the Lord Jesus in the Flesh and Spirit among the Jews at Jerusalem, so were they a breviate, [Page 449] a representative of the whole world, which crucified him in the Spirit. All Tribes of the Earth are sinners, all have sinned, Rom. 3 And while we were sinners Christ died, Rom. 5. For as where Christ lives sin must die, so where sin lives Christ must die; therefore Rev. 13.8, 9. All that dwell upon the earth shall worship the beast, whose names are not written in the Book of Life.

Observ. 1. There are Tribes of the earth;

All the whole Earth is divided into Tribes, into Families and Houses.

Observ. 2. An argument of general LOVE, Love unto all men, we are all Tribes, that spring out of one Stock, all of one Kindred.

Observ. 3. There are Tribes of Earthly men, such as mind earthly things only: So Hierom understands these words, a Tribe of envious men, proud, covetous, as that of Judah that sold Joseph, a figure of Judas his selling Christ; wrath like Simeon and Levi, Cursed be their Anger; Gluttony, Lechery, as Ruben.

Observ. 4. All the Tribes of the Earth have been guilty of Christs death; He is therefore said to be crucified and slain in the Great City, i. e. in all the wicked world, Revel. 11.8. this is the fulfilling of what we read, Zach. 12.10. They will look upon me (i. e. the Father) whom they have pierced, and mourn for him; (i. e. the Son whom they have likewise pierced) for since hatred is a spiritual murder, saith St. John, 1 Joh. 3.15. Ungodly men hate, and so murder both the Father and the Son, Joh. 15.23, 24. Thus no doubt, they who of old were called Patripassiani, meant, had they been candidly interpreted and understood: The Prophet Esay speaks thus plainly, if we believe two of our best Translators, Arias Montanus, and Tremellius, Esay 53.5.

And I doubt not but the evil world will be found guilty before God of the death of Christ: Our Lord told the Jews, Joh. 7. Ye go about to kill me, &c. See Notes on Phil. 2.8. fine.

Observ. 5. The sufferings of Christ are to be deplored, and mourned for, being innocent, harmless, deserving better at our hands.

Observ. 6. All the Tribes of the Earth are in a sad and deplorable condition; the whole world is under Sin, and under the Curse: See Notes on Gen. 12. all Families, &c. Observ. 1.

Observ. 7. The sting of a guilty Conscience: See Notes on Act. 2.37.

Observ. 8. The vast difference between a good acquitting Conscience and a guilty galled one, ibidem.

Observ. 9. The horrour of a blood-guilty-conscience, ibidem.

Doubt. But who especially are those that must mourn? the Text saith, all the Tribes of the Earth, none excepted; others say, only the earthly minded ones: We must therefore distinguish the Tribes, and distinguish mourning, and so we shall come to understand who they are that must here mourn.

There are Tribes of the Earth, who as yet bear the Image of the earthly man, the first Adam; who was of the earth earthly, who though they sin, yet repent of it.

There are Tribes of the Earth, who bear not only that Image of the earthly Adam, but the Image of the sinful and wicked Adam also, who mind only earthly things, Phil. 3.

There is also a twofold mourning proportionable hereunto; a mourning like that of the first Adam when he had sinned, and hid himself for shame and fear; and this is a godly sorrow, 2 Cor. 7.10, 11.

There is also a mourning, which extends to utter despair, which is called [...], whereof the wise Man speaks, Wisd. 5.3. of this we read Luk. 13.

All these Tribes of the Earth differ one from other, and their mourning is different one from other, yet it's true of all, that all must mourn.

But are there none exempted from mourning? Surely none while they bear the Image of the earthly, though among these there are degrees, as sorrowing, yet alwayes rejoycing: These are Children of the stock of Abraham, Act. 13. believers in the Lord Jesus, Gal. of these, 1 Pet. 1.1-9. These, though Tribes of the Earth, yet are they Tribes of Israel, who prevail over the temptation; yet must not these hope to [Page 450] exceed their pattern, even the Lord Jesus Christ, who goes before them in the same way of Humiliation, wherein we must follow his steps, Heb. 12.2. the joy was set before him, he hath obtained it, when he had run with patience the race that was set before him; and then shall we attain to the like joy that is set before us, when we have with patience run that race that is set before us.

Repreh. 1. Who reject the inward and spiritual Cross of Christ, and please them­selves in the outward, and other sensible objects, whereby they flatter themselves, and think that God is pleased with them, Luk. 13.23-29.

Repreh. 2. Who mourn not for their sins.

Repreh. 3. Who reject both the inward and outward Cross; the outward as su­perstitious, and the inward as part of an inherent Righteousness, which they cannot endure to hear of; and so are truly they, of whom the Apostle speaks, That they are enemies of the Cross of Christ, Phil. 3.19. Whose God is their belly, whose Glory is their shame, who mind earthly things; [...], who being past feeling, or past mourning, have given themselves over to lasciviousness, Eph. 4.19.

Repreh. 4. Those who flatter themselves with an imagination, which they call Faith, that Christ hath suffered all for them, born the Cross, and the shame for them, was crucified and died for them: and this belief proceeding from self-love, and a strong fancy enstates them in joy unspeakable.

Whence have they learned this doctrine? whence, but from their impostors and deceivers, who come in the Name of Christ and deceive many? our Lord warns us of them twice, vers. 11. and again vers. 24. and then superadds a serious warning, and we find great need of it, [...] vers. 25. for look through the Word of God, and see where the everlasting Joy and Kingdom of Glory can be obtained by other means than by suffering the Cross, Rom. 8. 2 Tim. 2.11. 1 Pet. 5.10. And in the Text, the Lord promiseth to those who suffer with him, and sorrow to repen­tance, that they shall see the Son of Man coming in the clouds of heaven. All the labour of the Impostors and Deceivers is to perswade men that they shall obtain everlasting joy without mourning; that they shall enter into Life some other way, Joh. 10.1. This is the principal scope the false Prophets and Deceivers aim at.

Consol. To the Tribes and Families of the Earth, especially to those who are of the Stock of Abraham, Act. 13.26. that is, Believers, Rom. 4.12, 16, 24. Gal. 3.26, 27, 28, 29. See Notes on Gen. 12.1. But must we be alwayes mourning? Is there no hope of such a state wherein sorrow shall flee away?

There is indeed such a state; but this Indolentia, this joy without sorrow and mourning belongs not to the Tribes of the Earth, who bear the Image of the Earthly, none but to those who bear the Image of the Heavenly, Heb. 12. But this belongs to another Tribe, the Tribe of the heavenly, even the Lords Tribe, Psal. 122.4. The Psalmist speaking of the true Jerusalem; Thither the Tribes go up; the Tribes of the Lord to give testimony to Israel. These Tribes are called the Tribes of the Lord, even the spiritual and heavenly minded ones, who have known the Lord from the begin­ning, who is indeed their beginning, and they his off-spring; his Children, who grow out of him, as branches from their stock, and so his Tribes.

Thither the Tribes ascend: the Psalmist tells us, Psal. 84.5. that there are ascen­siones in corde, they ascend to testifie to Israel, even the true Israel of God, that the Deity dwells among them, Chald. Paraphrase, when they come to praise his Name, as when two or three are gathered together in his Name he is in the midst of them, Mat. 18.20. yea, to testifie against the rebellious and ungrateful Israel, the mani­fold benefits they have received of Christ, and their great unthankfulness, who re­jected him and crucified him; so that the Tribes of the world, the Gentiles enjoy the Promises which were made unto the Tribes of Israel: these Tribes of the Lord testifie to the Tribes of Israel, Crucianum Deum, as St. Hilary calls the Lord Jesus, the Crucified God. These are the Tribes of the Lord, who shall sit and judge the twelve Tribes of Israel, Mat. 19.28.

Exhort. Let us now mourn, lest we then mourn, let us now sorrow to repentance, lest we then sorrow to desperation, Luk. 6.25. Wo to them who now laugh, for they shall mourn.

This mourning is inferred from the appearing of the sign of the Son of Man in Heaven, [...], then, when they see that sign, Then shall all the Tribes of the Earth mourn.

That we may be the more affected with this sign, we must know it is luctus pro unico, mourning for a Son, an only Son, Zach. 12.

Murder is one of the greatest sins; simply the greatest against our Neighbour, all other leave a Being, this takes away the Being it self.

Means. To produce this mourning, are the preaching of the word; whence fol­lows that mourning, Zach. 12.11. As the mourning of Hadadrimmon in the valley of Megiddo, where Josiah was slain, 2 Chron. 35.22.

When Gal. 3.1. before their eyes, [...], Christ is de­scribed and crucified, wherefore he saith, Weep not for me but for your selves.

But alas, we have not been conformable to his death, we come short, we have not run our race of Patience, it hath not had its perfect work: we are not yet re­deemed from Earth; not yet born the Image of the Heavenly; not yet engrafted into the likeness of Christ's resurrection: though we profess much Love, yet we daily wound him; wherefore he saith, what are these wounds in thy hands? he answers, such as I have received in the house of my friends, such as with their mouth make shews of love, but within are full of envy.

Exhort. See ye refuse not him that speaks from Heaven.

NOTES AND OBSERVATIONS UPON MATTHEW XXIV. 37, 38, 39.

[...].

[...].

[...].

But as the dayes of Noah were, so shall also the coming of the Son of Man be.

For as in the dayes that were before the flood, they were eating and drinking, marrying, and giving in marriage, until the day that Noah entred into the ark,

And knew nothing untill the flood came, and took them all away: so shall also the coming of the Son of Man be.

I Have noted already many things concerning the sign of the Son of Man in Heaven, vers. 30. wherein we have signum & signa­tum, the sign of the Son of Man, the Son of Man himself ap­pearing, which apparition and coming of the Son of Man is fur­ther described by the certainty of it, and the time and man­ner of it, secret and suddain.

The words contain a prophetical-parallel-comparison or simi­litude, and that either contract and brief, or explicate, and opened more at large:

  • 1. Contract and brief, vers. 37.
  • 2. Explicate, and opened more at large in vers. 38, 39.

1. In the contract similitude, we have these particulars;

  • 1. Noah and the Son of Man are parallel.
  • 2. Noah had his dayes.
  • 3. The Son of Man hath his coming.
  • 4. The dayes of Noah, and the dayes before the coming of the Son of Man are also parallel.

2. In the explicate similitude we have these Divine Truths.

  • 1. In the dayes before the flood they were eating and drinking.
  • 2. They were marrying, and giving in marriage.
  • 3. Noah entred into the Ark.
  • 4. They were eating, &c. until that Noah entred into the Ark.
  • 5. The flood came.
  • [Page 453]6. The flood took them all away.
  • 7. They were eating and drinking, &c. and knew not until the flood came, and took them all away.
  • 8. The coming of the Son of Man shall be even so.

Noah and the Son of Man are parallel in their like

  • Birth and Name,
  • Death and Life,
  • and Resurrection.

1. In their Birth, Lamech was a poor, depressed, humbled man: See Notes on [...]. Gen. 5. and he was the Father of Noah.

And though the Lord Jesus came of the Seed Royal, even according to the flesh, yet were his Parents poor, depressed and humbled; so that he was born in an Inn, and in the stable of the Inn.

Nor did he improve the fortune of his mean Parentage, for he had not where to lay his head: and this poverty was undertaken for our sakes, for our sakes he be­came poor, that we by his poverty, poverty of spirit, might become rich, rich to­wards God, 2 Cor. 8, 9.

2. In Name: See Notes on Gen. 5.

3. Another parallel is in their Death, and Life or Resurrection; for so divers of the Ancients have their mystical understandings of Noah's Ark: See Notes on Gen. 6.14. This Ark therefore resembles a Coffin, shaped to the proportion of a mans body, ly­ing flat upon his back, ibidem.

Hitherto ye have heard the parallel of Noah and the Son of Man, come we now to the second, Noah had his dayes: These words are somewhat obscurely propound­ed, as the dayes of Noah, so shall the coming of the Son of Man be, St. Luke explains them, Luk. 17.26. As it was in the dayes of Noah, so shall it be in the dayes of the Son of Man: wherein we shall consider the words apart.

1. Noah had his dayes.

2. The Son of Man had his dayes, or coming.

3. Those dayes were parallel.

1. Noah had his dayes.

1. Though he lived 950 years, Gen. 9. ult. yet they are called but dayes.

2. The honour of Noah, he gave a name to the time wherein he lived.

4. The dayes of Noah, and the dayes of the Son of Man are parallel: both the good dayes of Noah, and his houshold, and of the Son of Man and his houshold, and the evil dayes of both in the wicked world.

1. The good dayes of Noah, and of the Son of Man, these are parallel, they have one Father of Lights, which maketh both.

But if we enquire, whether of these dayes are better, those of old Noah, or of the New: The old Poet will tell us, Georg. libr. 2.

Optima quaeque dies miseris mortalibus aevi
Prima fugit, subeunt morbi tristisque senectus,
Et labor, & durae rapit inclementia mortis.
The first dayes of men, to mortals are the best;
After comes sickness, toyle, care; death at last.

Thus he of the animal life, wherein the first dayes are best; the dayes will come, when each man will say, I have no pleasure in them: But what then, are the last dayes the worst? surely no, for they are the best dayes of our life, which we live unto our God, and wherein our God delights in us. My delights, saith Wisdom, were with the Sons of men, Prov. 8. These are the dayes of our Spiritual Life.

But if now we enquire of the good dayes of our Spiritual Life, whether are the better, those of the old Noah, who was a just and perfect man, and walked with God? or of the new Noah, the Son of Man; whether of these good dayes were the better?

Some have conceived, that the former dayes of old Noah, and the holy Patriarcks [Page 454] before and after the flood have been the better: According to which the Prophet Malachy speaks, as in the ancient years. But surely the dayes of the Son of Man, even the last dayes of Christ in the spirit are of all other the best, according to our known Rule in Nature: Every perfect Agent works more perfectly in the end of his work, than in the beginning of it: Sith therefore God who made the greater and the less world, is the most perfect Agent, it must needs be, that his work must be most per­fect and excellent in the end than in the beginning of it, and the latter dayes bet­ter and more happy than the former, although the vain man thinks otherwise: and therefore the wise Solomon, Eccles. 7.1. saith, The day of death is better than the day of ones birth, &c. The great God puts forth his mighty power in the end of the world, and works his great works.

The Spring and Seed-time is pleasant; and such were the times of the Holy Pa­triarchs and Prophets, when the Divine Seed was sown (even the word of the begin­ning of Christ, Heb. 6.) put forth the blade, the first fruits of the Spirit, which is Life. But the Harvest is the end of the world, when we reap the fruits of the Patriarchs and Prophets, even the full corn in the ear, Marc. 4. Thus it was in the transfiguration of Christ, when Moses the Lawgiver, and Elias the principal Prophet appeared in the Holy Mount; Moses who represented the Law, and Elias who was instead of the Prophets, disappeared, and Christ remained alone.

The Son of Man hath his coming.

What is here meant by the coming of Christ, the Son of Man: See the Notes be­fore on Mat. 1, and 2. This coming of the Son of Man, is otherwise called his King­dom, his Day, or Day of the Lord. This day, Kingdom, or coming of the Son of Man is declared by a greater measure, and degree of light and power.

2. In the explicate similitude we have these particular parallels.

  • 1.
    • 1. There was a flood in the dayes of Noah, for the destruction of the old world.
    • 2. There must be another flood of Calamities, a new Deluge, to put an end to the present evil world, Esay 28. An overflowing scourge, for behold the Lord will come with fire and judge all flesh, Esay 66.15, 16. which the Apostle intends, 2 Pet. 3.7. The Heavens and Earth which are now, are reserved unto fire.
  • 2.
    • 1. There was an Ark prepared for the preservation of Noah and his house­hold, into which Noah entred.
    • 2. There was, and is a Spiritual Ark of Regeneration, prepared for the pre­servation of the Spiritual Noah's house, Luk. 13. into which Christ leads his house­hold.
  • 3.
    • 1. In the dayes before the flood they were eating and drinking, marrying and giving in marriage.
    • 2. And in these dayes before the second coming of Christ, there is a like un­belief and unregarding, a like security.
  • 4.
    • 1. The flood came and took them all away.
    • 2. There shall be a like unlooked for surprisal of an heavy judgment, which shall take away many ex improviso.

Before we proceed to the particular handling of these points, I shall premise some­what in general, which may be as a common light unto them all, viz.

That what was done in the Letter, and is recorded in the history of the Old Te­stament, is, and shall in many things be acted over again in the dayes of the Spirit; I shall but name the story of the Creation, which is wholly spiritualized by the Pro­phets and the Apostles.

In the beginning God Created the Heaven and the Earth.

The Targum of Jerusalem turns it [...], in Wisdom, which is all one with what ye read, Psal. 104.24. and 136.5, 6. which wisdom is the Son of God, 1 Cor. 1.24. and [...], the beginning of the Creation of God, Rev. 3.14.

The Earth was without form and void, Gen. 1.

The very same words are used, importing Mans unregenerate estate, Jer. 4.22, 23. God said, Let there be Light, Gen. 1.

God who commanded the light to shine out of darkness, hath shined into our hearts, 2 Cor. 4.6. Whence are the new Creatures; the new Heaven and new Earth, and the making of them.

That I may plant the heavens, and lay anew the foundation of the earth, Esay 51.16. We read of the firmament of faith, Col. 2.

The first Adam was a Figure of the second.

The more notable Histories have, and are to have their spiritual fulfillings: See Notes on Zephany 1.

Such is this of Noah: See Notes on Gen. 6.14.

Particulars of this kind are many; I shall content my self with few.

1. The promised Rest was thought to be given by Joshua, chap. 1.13. and 23.1. But after that it's promised in David's time, Psal. 95. And after David, Solomon was thought to give the people Rest, 1 King. 8.56. But long after all these, our Lord Jesus in the days of his flesh, invites us to it, Matth. 11.

But the Apostle tells us, that this is to be enjoyed in the days of his Spirit, and saith, there remains a rest for the people of God, Heb. 4.

This in the Text, the saving of Noah and his house in the Ark by water, was a figure of Baptism, 1 Pet. 3. and Baptism is a figure of Christs Death and Resur­rection, and our Conformity thereunto, Rom. 6.

The first Adam was a figure of the second, Rom. 5. And all things belonging to the first was as it were cast into a mould of the Animal Life, figurative of the Spiri­tual; as a Picture rudely drawn with Lead or a Coal, which is a preparation for more orient Colours, to be laid on in the Spiritual Life.

The second parallel; there was an Ark for the preservation of Noah and his houshold, into which Noah entred.

And there is a spiritual Ark.

In this general Parallel we have these particulars.

Noah makes his Ark; and the Son of Man his Ark.

The word in the Hebrew [...] is used in behalf of those, who were exposed to the danger of water: See Notes on Gen. 6.14.

The third parallel: In the days that were before the Flood, they were eating and drinking.

1. They did eat and drink:

2. In the days before the Flood they did eat and drink.

The Customary manners, usages and practices of the former old World, resembl­ed by the like practices, usages and customary manners of this latter World, both aggravated from their time.

These are expressed in two pair of natural Actions; Eating and Drinking, Mar­rying and giving in Marriage.

Unto this Example of Noah's days, St. Luke adds the like of Lot's days, Luke 17.28. They did eat, they drank, they bought, they sold, they planted, they builded.

In the words we shall consider

  • 1. These two pair of natural Actions absolutely and in themselves.
  • 2. As the former have influence upon the latter, and dispose thereunto.

I call them pairs, because as in Nature, so likewise in Scripture, they very often go together.

1. Eating and drinking are natural Actions: See Notes on Gen. 25.

And what doth our Lord blame in these Actions?

Eating and Drinking are Actions natural, which proceed from natural Desires, implanted in us by the God of Nature, without which the person of the Man can­not be naturally preserved.

1. The Lord blames not these Actions of Eating and Drinking, but their carnal Security, who did eat and drink.

2. Yea their immoderate and inordinate eating and drinking, they were toti in hoc; they were wholly taken up in actions of this and like nature. And the holy Ghost expresseth it in the phrase here used, signifying an imperfect time, some past, [Page 456] some present, some to come; [...], they were eating and drinking, &c. And the Agents those who spent and were spending their time thus; so a do­ing, that they were yet about to do what they now did; they made it their busi­ness, and they went as it were every day conscientiously about the doing of it.

Reason. Though our Calling be an high and heavenly Calling, yet the present seem­ing good draweth forcibly downward: And it must needs do so: See Notes on Rom. 6.19.

The stream of the Thoughts, Wills and Affections can run intensly but one way at once; for ye cannot serve God and Mammon, not God and the World, God and the Belly: They neglected the Preachers of Righteousness. Venter non habet aures, the Belly hath no ears: Quos perdere vult Deus dementat, God infatuates those whom he would destroy.

Obj. The violence of the Appetite should seem in this case to excuse: See Notes on Gen. 25.

Obj. I have no power: See Notes on Rom. 6. and as above.

Doubt. Were there no other sins in the old World? or are there no other now, but Surfetting and Drunkenness, Chambering and Wantonness?

Resp. See Notes on 2 Pet. 2.5.

Observ. Our Saviour saith not, that they were Gluttons and Drunkards, but that they were eating and drinking.

Even natural and lawful Actions may be dangerous in regard of sin which may attend on such Actions, or dangerous temptation; (therefore he well said, Verebar omnia opera mea, I was afraid of all that I did:) or in regard of some penal evil, or true and real punishment: For we read, Gen. 25.34. that Esau did eat and drink and rose up, and despised his Birth-right; and therefore is called a prophane person, Heb. 12. Exod. 32.6. The people sate down to eat, and rose up to play, &c. Judg. 9.27. The Shechemites did eat and drink, and cursed Abimelech. And therefore whereas Job's Children had a custom to feast at one anothers houses, Job 1.4. Job feared, lest they might curse God in their hearts, and therefore he offered sacrifices in behalf of them continually, or all the days, Matth. 22.5. Our Lord saith not that he who was excluded from the Supper went to plough iniquity, but that he went to his farm, an honest Calling; nor doth he tell us, that the Merchant handled the Balance of deceit, but only he went to his merchandise, a warrantable good Profession: Thus in the days of Lot, Luke 17.26. it is said, they bought and sold, and planted and builded. He saith not that they sinned simply in so doing: but no doubt there ad­heres some dangerous temptation unto these actions, as to buying and selling. Ma­ny, saith the wise Man, have sinned for a small matter: And he that seeks for abun­dance will turn his eyes away; he is avidus. As a nail sticks close between the joyning of the stones; so doth sin stick fast between buying and selling, Ecclus. 27.1, 2. There is a drawing Heavenward and earthward, as the name Masrecha imports, Gen. 36. and Edom.

Observ. 2. The impetuousness and violence of the sensual Appetite: (See Notes on Gen. 25.21. fine Obs. 2.) He forgets that he was made according to the Image of the immortal God, in righteousness and holiness: yea in the posture of his Body,

Os homini sublime dedit, coelúmque tueri;
He gave to Man a look aloft,
That he might view the heavens full oft.

But they become curvae in terras animae, Souls bent to the earth, a crooked Genera­tion, ventri obedientes, serving the belly, grovelling on the earth, bowed to the earth, and earthly things. And therefore, Luke 21.28. our Lord minding his Disciples of his Coming, saith [...], Look up, and lift up your heads for your redemption draweth nigh.

I am ashamed when I read of a Philosopher, that when any more dainty meat [Page 457] than ordinary was set before him, he would look at it, as too good for him, tanquam paratus Deo, as being prepared for God.

Observ. 3. Take notice here of Gluttony and Drunkenness, as great enemies unto true Piety, and the eternal Reward of it. Even natural and lawful actions prove unlawful and destructive to Nature, when they are not in order unto an higher end: See Notes on Gen. 1.28.

Observ. 4. Praesens bonum caput mali, the present seeming good is the head of all evil: See Notes on Gen. 25.

Observ. 5. If the exorbitancies and excesses of such natural desires as God himself hath implanted in our Nature be destructive and damnable; how much more shall those excesses and exorbitancies become destructive and damnable which the Devil himself hath sown in it; if the good seed prove degenerate which the good man sowed in his field, what shall become of the Tares which the Devil hath sown in it? Such are Envy and Pride, and Covetousness and Wrath, and made Holiness, &c. yet see the perverse judgment of the foolish World: Every one can point at a great Eater, and a great Drunkard, and they are very infamous and shameful names. But the envious person gets credit by his worst of sins, being accounted zealous: Carnalia peccata plus habent infamiae, spiritualia plus de natura peccati, saith Gregory, Carnal sins have more of infamy, spiritual more of evil.

2. The second pair of natural Actions are Marrying and giving in Marriage; as the former tends to the preserving of the persons of men, so this makes for the preservation of the kind: and as they before the Flood eagerly prosecuted the for­mer desires, so did they as violently pursue the latter.

What special Reason is there for this?

There is an inbred desire of perpetuity, name, condition and honour; which be­cause it cannot be obtained in ones own person, the natural desire is [...], to beget its like, and so to propagate it to posterity: And herein is placed the natural Man's hope of Immortality, Gen. 4.17, 19.

The former pair of Actions hath influence upon the later: for eating and drink­ing dispose and fit the body for marrying and giving in marriage.

2. Yea the vitious eating and drinking incline men to the sins of uncleanness; first surfetting and drunkenness, then chambering and wantonness, Rom. 13. Prov. 23.31. Look not on the wine when it is red; thine eyes shall behold strange women, v. 33.

But what reason is there that our Lord should name only these two excesses, of all other; since before the Flood, all flesh had corrupted its way: And before the overflowing scourge our Lord foretels, that iniquity abounds, as all can witness the truth of it, Matth. 24.12. See Notes on 2 Pet. 2.5.

Repreh. The men of this Generation who spend their time, their precious time, not in eating and drinking only, but in surfettings and drunkenness, and actions of this Nature: how little care have they of bodily health and safety, Prov. 23. How careless of their credit and reputation in the World, though they be Children of it, Thus Esau was called Edom, from his red Pottage; Claudius Nero was called Biberius Mero; Michael Temulentus, Michael the Sot: if these have no care of their Bodies, will they regard their Souls? Quem mihi dabis, &c. Shew me one man, saith Seneca, who sets any price upon time; who thinks what he doth daily.

Mysticé. There is an eating and drinking, a marrying and giving in marriage, which no doubt the Lord commands and approves of.

1. An eating and drinking, a meat and drink that the old World and this later World regards not, but is the nourishment of Noah's houshold: What Meat? what Drink? what Bread? but the living Word which gives Life where it is received. Man lives not by bread only, but by every word that proceeds out of the mouth of God: [...], panis supersubstantialis, supersubstantial or heavenly bread.

There is an outward and natural, and an inward and spiritual Man: See Notes on 1 Cor. 10.34. a spiritual Meat and a spiritual Drink: This is a lasting durable, yea everlasting Meat and Drink. This spiritual Meat and spiritual Drink we ought al­ways [Page 458] to be eating and drinking. They saw God and they did eat and drink, Exod. In Solomon's days they did eat and drink, and were merry, 1 King. 4.20. Luk. 22.30. Yet all spiritual eating and drinking is not approvable; for there is a gluttony and not with meat, a drunkenness and not with wine: See Notes on Phil. 2.

There is also a marriage and giving in marriage which the Son of Man commends and approves of.

Repreh. 2. Even the Sons and Daughters of the spiritual Noah, their remisness or want of earnest affection toward the heavenly things. How importunate, how ear­nest are the men of this World in pursuing their earthly desires, they are eating and drinking: See Notes on Gen. 25.21.

Exhort. We have heard the practice of the old World; since Noah's time returns, let us take heed lest the same sins return also; lest we be likewise deceived by the errour of the wicked: See Notes on Gen. 25. ad finem.

Exhort. Suspect and fear the danger of natural and lawful Actions: The table may become a snare, and that which should have been for our help, may prove an occasion of our falling, Psal. 69.22. When our Lord was an hungry, and not till then, the Tempter c [...]me unto him, Matth. 4.2, 3.

We bend the stick as much the other way to make it streight: Let us so deal with the crooked Generation, use abstinence from these things; fast and pray, lest we enter into temptation; eat with our loyns girt, and our staff in our hand.

2. They did thus in the days before the Flood.

By the days before the Flood, we understand either all that tract of time from the preaching of Enoch, until the Flood, which must be above 1000 years; since the time that man begun to preach in the name of the Lord, for so I have hereto­fore proved that Text must be read, Gen. 4.26.

2. Or else by the days before the Flood, must be meant precisely the days of Noah's preaching, before the Flood, who was the Eighth Preacher of righteousness, as he is expresly called, 2 Pet. 2.5. which was the time of Repentance given to the old World 120 years before the Flood, Gen. 6.3.

1. By the days before the Flood, in the first sence, is implied an aggravation of the old Worlds sins: the Lord had sent eight Preachers of Righteousness to warn them of the ensuing judgment: And a like aggravation of the sins of this latter World; seing the Lord hath sent Preachers also to us, to warn us of the destructi­on: Of this time of Repentance given to the later World, ye read express men­tion, Act. 17.30. St. Paul was employed in the same work, Act. 26.20.

Observ. 1. Whence we may observe the great mercy and goodness of the Lord: See Notes on Gen. 4. ult.

The Lord warns before he strikes, he lightens before he thunders.

Observ. 2. The Lord expects, that his mercy in affording us that time, should lead us to repentance and amendment of life. Esay 5.4. having planted and fenced his Vineyard, he looked that it should bring forth fruit, and well he might; for his goodness draws us to repentance, Rom. 2.4. Hos. 11.

Observ. 3. That time vouchsafed to the old World for reformation of life, they spent in eating and drinking; and the like time vouchsafed to the present evil World, men of this Generation spend in the like courses and manners.

4. The men of the old World despised all the Preachers of Righteousness, which appears not only by the event, that they continued in their iniquity, and perish­ed in their sin; but also by ancient Monuments of their derision and mocking the holy men of God, who exhorted them, and were examples of Repentance unto the old World. Such were Sem and Seth, Ecclus. 49.16. Sem and Seth were in great honour among men; whom the men of the old world endeavoured by all means to dishonour. As for Seth he opposed Cain instead of Abel whom Cain slew, Gen. 4. He therefore opposed the way of Cain and was called [...], saith Theodoret, and for that reason was opposed by the men of his Generation, who made his name a by-word to posterity. And so they dealt with Sem, who opposed the growing of Idolatry; and therefore the wicked of that Age abused him: so that Plutarch tells [Page 459] us, that [...], That they called Typhon (i. e. whatso­ever is destructive or hurtful) by the name of Seth or Smu, whereby they inverted Sem's Name, the two great assertors of divine Worship, and adversaries to Idolatry. Seth the Father of Enoch, the first Preacher of Righteousness before the Flood, and Sem the Son of Noah, the eighth and last Preacher immediatly before and after the Flood: these they traduced to posterity; and these were the mockers in the days that were before the Flood.

And the Apostle tells us, that there shall be mockers and scoffers in these last days, the days before the overflowing scourge, 2 Pet. 3.3, 4. Jude v. 18. Psal. 42.3. and 89. v. 51. They have reproached the footsteps of thine anointed.

The Prophet Esay foreseeing the evil times, forewarns the men of his Generation, Esay 28.22. Be not mockers.

Reason. Why notwithstanding Gods patience, in waiting on the old World, 1 Pet. 3. his mercy in giving them eight Preachers of Righteousness; yet the unbelieving World both then and now, former and later World, is eating and drinking, &c. I gave Reasons for the former point, which may likewise fit this: but I shall add one or two more.

1. Their presumption upon an outward Profession. Cain's posterity were great pretenders to Religion; and therefore ye find his eldest Son Enoch, dedicated to God, his Grandchild Methujael, annuntians Deum, a Preacher, one who spake much of God; another of his posterity Lamech, an humble man, &c. And do we not find among those who walk in the way of Cain, Jude, such as walk in the way of their own lusts, yet make great profession of Religion.

Another presumption they have at this day, that they are beloved of God, and elected before the foundation of the World: so that although they walk in surfet­ing and drunkenness, &c. yet they are in good estate. We shall not speak with one of a thousand, but he is sure of his salvation. These men know not what Sal­vation is: they do think that God loves them better than his own Righteousness which is himself, Psal. 4.5. The righteous Lord loveth righteousness, Psal. 11.7. If a­ny call these infirmities (as commonly they do who walk in the way of Cain) surely such infirmities they are, as exclude those who do them, out of the Kingdom of God, 1 Cor. 6.9, 10. Gal. 5.21.

If we understand the days before the Flood for the days of Noah precisely, for that time of Repentance, which the Lord vouchsafed to the old World 120 years, Gen. 6. It's a far greater aggravation of the old Worlds carnal security, Contempt of God.

Answerable unto the time of the old World, and the 120 years then granted to the old World, there is no doubt a like time given to this later World, before the overflowing Scourge, which must be a time of repentance and humiliation. And so as in the days of old Noah, in the time allotted for Repentance and humiliation, the men of that Age were at that time eating and drinking, &c. Even so at this time of the new Noah the Son of Man, in the time before the overflowing Scourge, the peo­ple of this Age, they are eating and drinking, marrying, and giving in marriage, Esay 22.12.

Observ. The Lord Christ, the Son of Man, the new Noah, gives unto this later world a time of repentance, as he gave unto the old World. And as before the com­ing of Christ in the flesh, John the Baptist came in the spirit and power of Elijah, to preach repentance because the Kingdom of heaven is at hand.

Even so before the coming of Christ the Son of Man in the spirit: He sends another Elijah, Matth. 17.11. See Notes on the place. This is the business of that Angel flying in the midst of heaven, Revel. 14.6.

2. How unseasonable then is eating and drinking! in luctu musica, Esay 22.12.

Observ. 2. How reasonable then is it, that the Preacher of Righteousness do his office before the Flood, before the time of the overflowing Scourge! See Notes on 2 Pet. 2.5.

Observ. 3. The great unthankfulness of the former World unto God for his pa­tience [Page 460] and long-suffering toward them, 1 Pet. 3. and the like unthankfulness of this later evil world, for the greater patience and long-suffering of God toward us, Rom. 2. for the preachers of Righteousness vouchsafed to them, to us, for the Spirit of God striving with the former world, Gen. 6. with this later world, Gal. 5.17. unthank­ful they, more unthankful we.

Observ. 5. The great unbelief of the old world, the like unbelief of this later world, which yet pretends much Faith; but could either they or we have Faith without the obedience of Faith? Are not Faith and Obedience so joyn'd together, that indeed they are the same, as I have often shewed by an harmony of many Scri­ptures.

But we eat and drink at the Lords Table, and we hear himself the Preacher of Righteousness daily, and therefore surely it shall be well with us.

Beloved, 'tis well if we eat and drink at the Lords Table, and hear the Preacher of Righteousness as we ought: But do we so hear the Preacher of Righteousness, that we obey him in what we hear? Do we so eat and drink at the Lords Table, that we shew forth the Lords death by dying unto sin, and daily living unto Righ­teousness?

Observ. 6. The Lord hath not left himself without witness to the wicked world. Seth comes instead of Abel, Elisha in Elijah's room; therefore that was a very sad and dark time, whereof David complain'd saying, there was no Prophet more: But Noah opposed the old world, and was a witness against it.

Repreh. 1. The open known sins of the renewed old world: See Notes on 2 Pet. 2.5.

Repreh. 2. The false Righteousness of the renewed old world, ibid.

Repreh. 3. In the dayes before the flood, they did eat, they drank, they married Wives and gave in marriage: Thus they did before the flood in the Old Noahs dayes; but in the dayes before the flood of Calamities, which shall now come up­on the world in the New Noahs dayes. There are who spend their precious time in surfetting, and drunkenness, and chambering, and wantonness; yea, they of the old world were chaste and honest in comparison of the present lascivious Generation: They made use of the means ordained by God and Nature for the satisfaction of their Natural desires: they married Wives and gave in marriage, but as for many of this latter world, they bound not their unruly appetite with the lawful use of Marriage, but break all bonds of God and Nature; they glory, as if they had at­tained unto some notable degree of perfection in the flesh; all women are to them alike, they are of the New World, who neither Marry, nor are given in marriage, but are as the Angels; they are so as the Angels who kept not their first principality. They neither marry nor are given in marriage, but are as the Angels of the bottom­less pit, as the evil Angels who walk according to their ungodly lusts, Jude, vers. 18. And therefore as St. Matthew parallel'd the former world with the dayes of Noah, wherein they did eat and drink, marry and were given in marriage. St. Luke in re­lating our Lords words, adds a parallel of these times unto th [...] times of Lot in So­dom, Luk. 17.26. They did eat and drink, they bought and sold, &c. there is no mention made of marrying and giving in marriage; they of Sodom prefigured the men of this unclean Generation.

Consol. To the house of Noah in these perillous times: Thus have the outward Preachers of Righteousness, and the inward Preachers of it (taught) 1 Cor. 7.29, 30.

But alas! the flesh lusteth against the Spirit.

Exhort. Hear the eighth Preacher of Righteousness, such as the Son of Man sends forth to preach unto the world before the overflowing scourge, see how they are qualified in Notes on 2 Pet. 2.5.

Exhort. Believe as well the comminations and threatnings in the Word of God, as the Promises: There is an imagination which hath prevailed much in this latter Age, especially that the People of God ought to believe only the Promises, and to please the humour of the Times, there have been who have gathered all the Pro­mises out of the Word of God, as if these were the proper objects of Faith. But con­sider [Page 461] I beseech you, is not the whole Word of God a Divine Testimony propound­ed to Believers? And is it not all of it a Word of Truth? Is it not all [...];

Why then should men cull out part of it, and reject the rest as impertinent, and not belonging unto them. Noah believed not only the Promise, but the threatning of God also.

And the Ninevites believed God when Jonah threatned; whence can this partial belief proceed but from self love? the old Rule, Quae volumus—quae nolumus, facilè credimus.

Exhort. Seek the Lord while he may be found; call upon him while he it near, Esay 55.6, 7. There is a time when he may be found.

In the great water-floods they shall not come nigh him, Psal. 32.6.

When Noah is entred into the Ark; when once the Master of the house is risen, and shut to the door, then it will be too late to seek.

The same time runs out, as well in well-doing as in evil-doing. They whom the flood took away, had no doubt, like perswasions, and vain hopes as we now have, but lost their precious time of seeking their God when he might be found, the flood took them all away.

Exhort. Whether we eat or drink, or whatever we do, let us do it in the Name of our Lord.

4. They knew not, and the flood came and took them all away: And there shall be a like unlook'd for surprisal of an heavy judgment, a flood of calamities, which shall take away this latter ungodly world.

Herein we have these two Divine Truths:

1. The flood came and took them all away.

2. They knew not until the flood came and took them all way: Of the former I spake in part in the first parallel; the flood is called [...], which answers to [...]: See Notes on 2 Pet. 2.5.

How did the flood take them away? how can it be true that the flood took them all away?

1. The flood took them away, the word [...], is a Greek word, and answers to the Hebrew [...], Gen. 7.23. which we render destroyed, and Luk. 17. It properly signifieth to blot out according to the Analogie of waters. The flood may be said to sweep them away as filth, Prov. 28.3. a sweeping rain: And in the time of the overflowing scourge the hail sweeps away the refuge of lies, Esay 28.17. And the river of Kishon is said to have swept away the Host of Sisera, Judg. 5.21. It took them all away, all the ungodly world, which is called the old world, and the world of the ungodly, 2 Pet. 2.5. See Notes on the place.

Reason. How came the flood? came it of it self? No, God brought it in, 2 Pet. 2.5.

Observ. 1. The absolute and unlimited power of God; See Notes on 2 Pet. 2.5.

Observ. 2. The Lord useth Examples of the old world, wherewith to warn the new world, that things past and believed may perswade like belief of this: See the last Notes on Gen. 6.

Observ. 3. God is not only Mercy, ibidem.

Observ. 4. God is not a meer Natural Agent: See Notes on 2 Pet. 2.5.

Observ. 5. If God took away the foolish and ignorant, how much more the know­ing world, ibidem.

Observ. 6. What works for evil to ungodly men, works for good to Noah, ibidem.

Observ. 7. Mysticé. There is a flood of ungodliness that comes and takes away all the ungodly world: See Notes, ibidem.

Observ. 8. Note hence what little good was done by preaching the Word to the old world: there were eight Preachers of Righteousness, who preached successively one after another, above one thousand years; for Enos began to preach in the Name of the Lord, Gen. 4. ult. And Noah is called both in the Greek and the Vul. Latin, the eight Preacher of Righteousness; yet we read but of eight souls saved by all their preaching. Noah saved his own soul by his Righteousness, Ezec. 14.14. and he saved his own house, Heb. 11.7. and they were seven souls more. Why? they [Page 462] walked in the broad way: Lord, say the Disciples, Are there few that shall be saved? Our Lord answers, Strive to enter in at the strait gate, Luk. 13.23, 24.

Consol. What shall become of me? Joh. 14.1. &c. See Notes on Gen. 2.6. mine iniquity—they came about me like water: See Notes on 2 Pet. 2.5. The Lord saves Noahs houshold, more esteemed than all the world beside; therefore Ecclus. 44.17. in exchange for the world: But the waters come into my Soul: the Lord sits upon the flood, Psal. 29. [...], what's that to me? Psal. 69. pro iis qui commutabuntur, it is written for those who shall be changed.

But alas! when the overflowing Scourge overwhelms the world, how shall I es­cape? Thou knowest not, nor did Lot, nor Noah, but the Lord knew how to de­liver the Godly out of temptation, 2 Pet. 2.

2. They knew not until the flood came and took them all away: the words are [...], they knew not, how was that possible? they had eight preachers of Righ­teousness who foretold them of the flood, and how can it be true that they knew not?

The word [...] answers to [...], in the Hebrew, which signifieth, not only to know, but to consider and heed what we know: and therefore the Septuagint turn it often by [...]. Thus Eccles. 5.2. They consider not that they do evil, Hebr. 3.10. Esay 1.3. They have not known my wayes; so Paul may be understood, Act. 23.5. I knew not brethren that he was the High Priest, i. e. he considered not: Thus St. Luke opposeth the carnal security that should be at the coming of the Son of Man, with this word [...], Take heed that your hearts be not overcharged, &c. Luk. 21.34. To know therefore is to take heed unto, that is, to fix the wandring thoughts: See Notes on Heb. 2.1. Omnis peccans ignorans, Every sinner is ignorant.

The reason why the men of that Age neglected and gave no heed, nor knew till the flood came, and why the men of this Age know not, nor heed the coming of the Son of Man: the reason may be, partly in regard of the object or thing to be heeded, and known partly in respect of the acts which should be busied about that object:

1. The object, which is the coming of the Son of Man, is not easily discernable nor visible; for when Christ came in the flesh, and was made visible unto mankind, how few were there who then knew him, or the time of his manifestation, or re­garded what he required of them? How much less shall Christ in his second coming be discerned when his appearing is Spiritual and invisible, and comes not with out­ward observation?

2. As for the Acts about this coming of the Son of Man, they are either of the mind, or of the heart.

1. Of the mind, which should be busied about the coming of the Lord, its taken up with other objects, as when we are in study seriously, Saepe oblata ob oculos non videmus, We see not the things before us.

2. The hearts of men are overcharged with surfetting and drunkenness, and the cares of the things of this life, as our Lord seriously intimates by his caution, Luk. 1.21.

Hence it came to pass, that although the eight Preachers of Righteousness, warn'd them above one thousand years, and Noah invited them to repentance one hundred and twenty years, and there hath been like means used, and an answerable propor­tion of time afforded unto this latter world, yet the men of those dayes before the flood, and of these dayes before the overflowing Scourge heed it not; their minds and understandings are sunk into their belly, they knew not until the flood came.

Observ. 1. The coming of the Son of Man is suddain, [...]. See Notes on Zeph. 1.

Observ. 2. The coming of the Son of Man is secret and known to no Man, no not to the Angels of Heaven, how much less to sensual and voluptuous men?

Observ. 3. The voluptuousness and sensuality of the old world, and of this latter world, yet carnal security, and promising themselves peace in their sins, is an evi­dent sign of that suddain and secret coming of the Lord.

The Rich Man sung a requiem to his Soul; Soul, take thine ease; and then, and not till then it was said unto him, Thou fool, this night they shall take away thy soul.

When the Amorites were at peace with their sins, then came Joshuah, Gen. 15.16. When the Spirit of God hath left striving with man, and is now quenched and dead in them, then comes the judgment; such was their condition in the City of Laish, Judg. 18. When Methuselah homo missus, or Apostolus, a type of the Apostle, and High Priest of our profession (Heb. 3.1.) when he died the flood came, and he died that very year, as his name signifieth; he dies, and the dart or sword comes: And when Christ the great Apostle is dead in us, which is when we are at peace with our sins, then comes the sword of the Lord, then comes the judgement; and therefore the Apostle tells the Thessalonians, 1 Thess. 5.2, 3. That the day of the Lord cometh as a thief in the night, for when they shall say, peace and safety, then sudden destruction shall come upon them.

Observ. 4. These characters, these signs of the times are now upon us: See Notes on Hebr. 1.

Repreh. 1. Who know not the time, nor regard the coming of the Lord, but look either at former times, or times to come, and neglect, and take no notice of the pre­sent. How many at this day look at the Apostles times, when they had all things common, and therefore they use means, and pretend much Religion, that they may be of such or such a mans Church, and so may live upon other mens labours, or if they be not in want, that they apply themselves to such or such a mans Church, as a ready way to get an Office, or place of trust in the Common-wealth. They con­sider not, that there were no such Churches or gatherings of Churches in the Apo­stles times; unto Paul or Apollo or Cephas: the Apostle appeals to the Corinthians, whether they were not carnal, when there was among them such envy and strife, and divisions or factions, that some said, they were of Paul, others that they were of Apollo, whether they were not carnal, and walk according to men, [...], ac­cording to the old earthly man, 1 Cor. 3.34.

2. Others look at the time to come: O what glorious times will there be so many years hence! Mean time little regard is had by any unto the present time, while our thoughts are distracted between the former age, and time to come; while we praise the time past, and promise glorious times to come, we wholly neglect the present, Soliciti de futuris presentibus angimur, Solicitous of the future, we are ensnared with the present things: Whereas our Lord requires our present or instant duty and service: See Notes on Rom. 6.19.

Repreh. 2. Who know not, regard not the warnings of the Spiritual Noah and his Preachers of Righteousness; do they know what words, and whose words they neg­lect and regard not? See Notes on Heb. 2.1. Repreh. 1. Repreh. 3, and 4. ibidem.

Exhort. 1. Seek the Lord while he may be found.

Exhort. 2. Take heed lest your hearts be overcharged with surfetting and drun­kenness, and the cares of this life.

These were excellent cautions for the men of the old world, who spent their time either in eating or drinking, and surfetting and drunkenness, &c. or else in covet­ing or pursuing after the things of this world; and are not the same cautions as need­ful and seasonable for many of this present evil world, who spend this precious time, these dayes before the flood of Calamities, before the overflowing Scourge, in sur­fetting and drunkenness, They sit down to eat and to drink, and rise up to play; either in that obscene sence, or else spend their time in gaming. Are there not many such as these at this day in this City, who as conscientiously busie themselves in these pastimes, as they name them, as if they were their Calling? Cautè si non castè: they will enjoy what they have, the good things that are present, as the ungodly conclude, Wisd. 2. Others there are who as eagerly pursue the things of this world, that if the flood come, they may have somewhat against a rainy day: Hence it is that their hearts are overcharged with the cares of this life, and that day takes them unawares.

And while they will be rich they fall into temptation, and the snare, and many foolish and hurtful lusts which drown men in destruction and perdition, 1 Tim. 6.9.

O how seasonable therefore is our Lords caution and admonition to the men of [Page 464] this present evil world in these dayes, before the overflowing Scourge. Take heed lest your hearts, &c.

Means. They knew not, i. e. they heeded not: O let us heed the Preacher of Righteousness: That the destroying Angel might pass over the houses of Gods People in Aegypt, they must purge out the leven out of their houses, which the Apostle interprets malice and wickedness, 1 Cor. 5. whereas the Lord will sweep the earth with the beesom of destruction, Esay 14.23. How necessary a means is it to prevent the judgement of the Lord by purging our selves and cleansing, by sweeping our own spirits, as the Psalmists practise was, Scopavi animam meam.

Do we so beloved, or do we rather dispute about it, whether we need do it or not? whether Christ hath not done it for us already, and saved us our labour? whe­ther it be possible, even by the power of Christ to do it or no; and while we spend our time in this kind of jangling, the Lord comes and finds the work undone. The Mistris went abroad and bid her Maids sweep; (it's an homely comparison) one Maid saith to the other, where's the broom? the other saith it is a beesom, no saith the other it is a broom; so the house remains unswept. 2 Pet. 1.9. He that lacketh these things is blind, and feels his wayes with a staff, and hath forgotten that he was purged from his old sins: O no, we every one remember that well enough, that Christ by himself hath wrought the purging of our sins, we lay all upon him, and our expiation wrought by him; but we forget our own duty, pro se quisque, that every one of us ought to sweep our own doors, that the whole street may be clean; to purge our selves from all pollution, we forget the purging of our old sins, so the words signifie, [...], He forgets the purging of his old sins.

NOTES AND OBSERVATIONS UPON MATTHEW XXV. 1.

[...].

Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bride­groom.

SInce our Lords second Coming is of so great moment, as that on which, and our due preparation thereunto, depends our everlasting weal or woe.

An argument so necessary for us, that our Lord spends the most part of the 24th and 25th Chapters of Matthew there­upon, in giving us cautions and warnings to wait, and again wait for it.

It will be very well worth our labour and time, to enquire into the meaning of this, and the following Parable, whose general scope is, vigilancy and care; watchfulness and due diligence, in our several Callings, from the first verse to the thirtieth, that we may be able to stand in the judg­ment, which is described from the 31 verse to the end of this Chapter.

In the opening of the first, I find that of the Wise Man, to be most true; That the finding out of Parables is a wearisom labour of the mind, Ecclus. 13. vers. 26.

The summ of this Parable is, That Christ at his Coming shall admit into his King­dom, those who have waited for him, and exclude others who are unprepared; even as a Bridegroom in like case, was wont to deal with such, as he had invited to his wedding.

It's here then of necessity to be presupposed, that our Lord makes use of a known rite, custome and usage ordinary among men, at least of that Age wherein he taught; and that Virgins were wont to go forth to meet the Bridegroom.

Otherwise our Lord should declare Ignotum per ignotius, That which is unknown, by that which is more unknown; for intending to shew upon what terms men and wo­men either are admitted to enter, or are excluded from the Kingdom of God, com­pare [...] [...]ere to a Marriage Feast, That unless there were a custome for Virgins so to go forth, to meet the Bridegroom, &c. the Protasis, or first part of the similitude would be more obscure than the Apodosis, or latter part of it, which were very ab­surd, and contrary to the nature of a similitude or parable, and unworthy of such a Teacher, who is the very Wisdom of God, whose custome it was to teach by Parables.

Besides, we find our Lord constant in that way of teaching, that he propounds in the first part of his Parables, such things as are known to all; as when he compares the preaching of the Word to the sowing of Seed; the growth of the Kingdom of [Page 466] God to the Mustard-seed, growing up, and becoming a Tree: the man departing from his God, and repenting, to the prodigal Son forsaking his Fathers house and returning.

In these, and all the rest of our Lords Parables he borrows the first part of them from things commonly known, at least to the men of that place and Nation, as what's more ordinarily known than sowing Seed? what's more usual than disobedient Chil­dren?

I say, these things were known at least to that place or Nation, though perhaps to others something might not be so well known, as in the Parable of the grain of Mu­stard-seed, of so great growth, as to become a Tree is not known among us in these parts of the world: but that it was usual in and well known to them in those parts of the world Tremellius shews, by bringing two Examples out of the Talmud of Je­rusalem of the Mustard Tree, one so strong, that the owner of it saith, He climbed up into it: Another spread so broad, that a Potter wrought under the shaddow of one of the branches.

So no doubt but the Protasis, and first part of this Parable in the Text was well known to the Jews, and that there was such a fashion among them in their marriages, although it be more obscure and unknown to us, and much troubles both Ancient and Modern Expositors.

Let us therefore endeavour to find out what this custome of the Jews was in their Marriages, which whether theirs properly, or taken from the Romans or Graecians, it's not much material, because Christ best foreknew that his Church should consist of the Gentiles; and therefore taught those things which he knew would best agree with the Rites and Customes of the Gentiles, and might best serve for the winning of them unto God and Christ.

In the words we have, 1. The Parable, in the first Verse to the 12. 2. The Scope of the Parable, in the 13. Verse.

In the Parable, we have only the [...] or Proposition, the first part of the Simi­litude, without any Reddition or [...] made thereunto; which therefore must necessarily be supplied, in the opening of it.

Herein we have two parts; 1. The preparing of the parties invited to the Mar­riage, from the first Verse to the fifth: 2. The event and issue of their preparation, in the 6. Verse.

The preparation we may take asunder, into these particulars, of all who are called.

1. All who are called to the Kingdom of Heaven shall be likened unto Virgins; 2. To ten Virgins:

2. The ten Virgins took their Lamps, and went forth to meet the Bridegroom.

3. Of these ten Virgins, five were foolish, and five were wise.

4. The five foolish took their lamps, and no oyl with them.

5. The wise took oyl with them in their vessels with their Lamps.

6. While the Bridegroom tarried they all slumbred and slept: we must enquire what is here meant, 1. By the Kingdom of Heaven, 2. by the Virgins, and 3. how all they who are called to the Kingdom of Heaven may be said to be like unto Virgins?

1. The Kingdom of Heaven is by some said to be the Church of God, endowed with the word of God and Sacraments.

By others, it's said to be the Grace of God. Others rather understand hereby, the Divinity it self communicated unto men, which the Hebrews understood by [...], i. e. the in-dwelling Deity, or God inhabiting and dwelling with us and in us, which they also call [...], i. e. the Kingdom: of this our Lord Jesus [...]ks to the Jews, as of a thing well known to them, when he saith, The Kingdom of Heaven is within you: —Comes not by Observation, &c.

Now the Deity communicates it self differently unto men, as the Apostle teach­eth, To one is given the word of Wisdom, to another kinds of Tongues.

And although one and the same Spirit divides all these gifts to all, according as he will; and although all these gifts be divided and conveyed to men by divers chan­nels, yet the fountain whence they proceed is the Kingdom of God.

But yet, not only the Charismata and Graces of the Spirit, but also the Divinity it self is given unto men, and dwells with them, our Lord himself witnesseth, Joh. 1.4. the Word (which before in the first verse he had said is God) dwelt in us; Yea, our Lord puts it out of all question, Joh. 14.23. where he saith, If any man love me he will keep my words, and my Father will love him, and we will come to him, and make our abode with him: This is the Kingdom.

2. They who are invited to the participation of this Kingdom, are call'd Vir­gins of both Sexes, who keep themselves unspotted from the world, the flesh and the Devil: such are described in the 14th of the Revel. 3; 4, 5. And I heard the voice of Harpers, harping with their harps, and they sung as it were a new song before the Throne, and before the four living Creatures, and before the Elders, and no man could learn that song, but the hundred forty and four thousand which were redeemed from the earth.

These are they which were not defiled with women, for they are Virgins: These are they which follow the Lamb whithersoever he goeth: These were bought from among men, being the first-fruits unto God, and to the Lamb.

And in their mouth was found no guile: for they are without fault before the Throne of God.

So also Mat. 19.12. we read of some Eunuchs, Which have made themselves Eu­nuchs for the Kingdom of Heavens sake. He that is able to receive it, let him receive it.

But can all who are called unto this Kingdom be said to be like such Virgins?

Howsoever, all who give up their names unto Christ, and profess the Faith, they walk not all worthy of him, nor can truly be called Virgins, yet in that they pro­fess themselves to be such, and look toward the Kingdom of God; the Scripture allowes them the name of Virgins. Thus ye read, Jer. 18.11, 12. the people walk­ed in an evil way, and refused to return to the Lord, yet in the 13th Verse, the Lord calls them a Virgin People: So that the Kingdom of God is likened unto Virgins; 'tis evident, in regard of the admission thereunto, or exclusion from it.

But why are they who are called to the Kingdom of God compared unto Virgins?

The reason of this depends upon the custome of Marriage among the Jews and other Nations, yea the same continues even untill this day among us, that as there were young men, who accompanied the Bridegroom, who were called Children of the Bride-chamber, Mat. 9.15. So were there also Virgins her companions to the Bride, this ye read in Psal. 45.14. the Virgins, her companions that follow her shall be brought unto thee: these were wont to minister or attend at their marriages.

The old Poets tell us of this ancient rite, that they were wont to celebrate their marriages with Lamps, Dances and Singing: So Hesiod. in Scut. Her. & Homer Odyss. 7. That Lamps were usual at their nuptials, appears also out of Julius Pollux [...] And the Old Comedian, ‘Primum omnium huic lucebis novae nuptae fanum.’ And Clandestine Marriages were call'd [...], Marriages which had not lamps or lights; so Jerome and others of the Ancients understood this Parable.

But hence may arise a doubt, what does the Christian Church so consist of Vir­gins, that we should understand the state of single life as more excellent than the married state?

To which I answer, the Apostle with great wisdom and caution propounds his Doctrine upon this Argument, 1 Cor. 7. where, having left the matter indifferent in the 36 Verse, he preferrs Virginity; but he implyes that there is not the same rea­son of all men and women: Consider we but the Essaei or Essaeni, the third sort of the Jews, beside the Pharisees and Sadducees, who were professors and practisers of all Piety, Holiness and Righteousness, Temperance, Sobriety and Continency, to whom Josephus and Philo Judaeus and Pliny also in his fifth Book, Chap. 7. give ho­nourable testimony.

Of like sort were many Votaries, Who made themselves Eunuchs for the Kingdom of Heavens sake; yea others were made such of men whom our Lord blames not, Mat. [Page 468] 19. Thus Jephthah vowed, and Consecrated his Daughter to God, Judg. 11. though most conceive that he offered her up in Sacrifice, Psal. 76.11. Vow and pay unto the Lord your God; let all that be round about him bring presents, and fear him that ought to be feared.

To conclude then the answer to this doubt, he who fulfills not the lusts of his flesh, who minds not earthly things, though he live among men and women in wealth and honour, yet is a stranger to them, and esteems them only as they are, and is not polluted or defiled by them; such a one dwels with himself, and with his God, converses with him, and is like unto him, he is a Virgin.

2. Hence observe the Church of Christ is [...], a company of Virgins, a kind of Spiritual Nunnery; not only such as profess single life and abstinence from marriage, but such also as profess and endeavour after a singularity of life and God­liness, for so the Apostle saith of both, Marriage is honourable; and the bed unde­filed is honourable: and Hierome there tells us, that Maritorum expertae dominatum, viduitatis praeferunt libertatem, castae vocantur & nonnae; the true Nunns are chaste Virgin Souls, the true Bethulia, the Virgin of the Lord, or the house of Virgins, which desire to bring forth the Lord, and as the blessed Virgin to be a Mother of Christ, Mat. 12.50. He is my Mother, holy in body and spirit, which may remember us of the Apostles Exhortation, The time is short, that they who have Wives may be as if they had none; which also may mind us of our original and primitive purity.

And from whence went they?

From out of the house of the Spouse; whither? To meet the Bridegroom, which was according to the most ancient custome of the Nations, and ratified in that Song of Love, Psal. 45. Cant. 3.11.

Whither went the Bridegroom?

To fetch the Bride, and bring her to his, and his Fathers house, and there to feast her; for as the espousing or contracting was at the house of the Father to the Spouse; so the marriage feast was made by the Bridegroom and his Father at his house: So Sampson's Father made a feast for his Son, V. L. Judg. 14.10. And King Ahasuerus made a feast at the marriage of Esther, Esth. 2.18. which was a custome of other Nations, as the Greeks and Romans.

Mysticé. Then they went forth; from whence? whither went Abraham? to meet the Lord coming to Judgment; Abraham knew not whither: Here again may arise a small doubt, They went forth to meet the Bridegroom, V. L. Sponso & sponsae; so also the Syriack, which has been very troublesome to Expositors; for if the Virgins themselves be the Bride, how can they be said to meet the Bridegroom; whence some have said, the Text is corrupted, others say no, but that it ought not to press presly to all parts of the comparison; but if either of these be granted, greater in­convenience would follow, that if any thing displeased us, we might as well cancel the Text: And why not one part of the Comparison pressed as well as another?

The Virgins are indeed the Spouse, of Christ the Bridegroom, Mat. 22.2. there's no Bride mentioned for the Kings Son, only the guests invited.

But how then can the Spouse be said to meet the Bride?

Is there not a Church as well Triumphant as Militant? Heb. 12.22, 23. Revel. 21.9, 10.

The Lord Jesus is the Bridegroom to his Spouse the Church, I am married unto thee, Jer. 3. thy Maker is thy Husband.

2. They who are called to the Kingdom of God, are likened to ten Virgins.

There are some, and they of great Note, who would not that enquiry be made too close into our Lords Parables; as why Virgins, why ten Virgins?

But Analecta Deorum Colligenda: and our Lord commands That the fragments be gathered up: And the Psalmist speaks generally of Gods Word, Psal. 119.140. Thy Word is tryed to the utmost, and thy Servant loveth it.

Come we then to enquire, why they who are called to the Kingdom of God are likened to ten Virgins?

I told you in the beginning of the opening this Parable, and all agree in it, that [Page 469] our Lord hath reference unto some custom of the Jews in their Marriages, yet we read not in any of them, that ten Virgins were employed in that Rite and Ceremony, yea, they who tell us it was a custome of the Jews, give us no light at all in that custome. There was a custome among the Romans in their Nuptials, under whom the Jews now lived, that five Virgins ministred with five lamps; mean time we must enquire why there are ten.

This is one difference, between things common and sacred, that things sacred and applyed unto God, were greater, more ample and large than things of common use: So the sacred cubit, as one of the pious Ancients observes, in the making of the Ark, was much larger than the ordinary cubit; the holy shekel was of greater value than the common shekel; whereas therefore the civil rite and custome of marriage requires five, in the marriage of the Lamb, the number is double.

Besides, whereas the customes of Gods Church were all appropriated unto one Nation, as the Jews, those were to be enlarged and extended unto the Gentiles also, whereof the Church was principally to consist; therefore that Church is command­ed to enlarge the place of her tent, Esay 54.2, 3. the former straitnesses are forgotten, the measures of the Temple and utensils thereof are larger than those of the Jews.

Besides, the number of Ten is a number of perfection, beyond which, if we pro­ceed we begin again: As the number of eight in Musick, comprehends all chords; and therefore [...], the number ten is from [...].

Lastly, this number is Sacratus, the least number of Righteous Men, for whom the Lord would have spared Sodom: And the like number of just men, who keep the Commandments of God, and the Faith of Jesus are they, for whose sakes the Lord spares the world, compared to Sodom, where the Lord was crucified, Rev. 11.8.

But all men have not the true Faith, for our Lord foretels, that when he cometh He shall not find Faith upon the Earth; from whence we may note, that all professors of the Faith in all Ages have been, and are an enlightened people, and lights to the rest of the world, especially the Saints of these latter dayes, in whom the true light shines.

The Use hence is, for reproof of those who would seem to go forth to meet the Bridegroom, yet indeed stay at home: In discovery of this will appear the grand imposture of the false Christianity, for what is that, which in the Christian world is commonly reputed the going out of our selves? but this, that we look into our selves, and see there a world of errours, a mass of corruption, a sink of sin, &c. and then go out of our selves to Jesus Christ, who hath made satisfaction and expia­tion for the sin; why? what fault find you with this? Alas! when we have seen this mass of corruption, we are content that it continue there still, yea, we commonly believe that it must be there still; and therefore we so go forth to meet the Bride­groom, believe in him, and take him home to us for the covering of our sin; like a Strumpet that marries an Husband for the covering of her Adultery with o­ther men.

3. They took the Lamps: the reason of this is from the usual Ceremony which was wont to be performed in the night by torch-light; so that our Lord abstains not from making use of Customes usually taken up in the world, for the illustration of his Truth; where we may note a necessity of humane learning, for discovery of an­cient customes among the Heathen, used and supposed as known in the world, many whereof we find in Scripture, which cannot otherwise outwardly be known than out of Humane Authors. Moses was well learned, Act. 7. divers points of the Civil Laws, as also the Greek Poets full of many good Examples as well as Documents, require good learning: St. Paul's Epistles, to say no more of the necessity of Tongues herein as well as in Arts.

Mysticé. Then they took the Lamp; what is the Lamp, but the Divine Doctrine of the Law and Gospel? Psal. 119.105. Prov. 6.23. John Baptist a Light, Joh. 5.35. What is it to take these Lamps, but to believe the Divine Doctrine? Joh. 1.12, 13. so Joh. 12.36. the Virgins take their Lamps, they believe the whole Word, all the People of God, at least in profession, believe the Law and Gospel to be Divine Do­ctrine, [Page 470] and the Word of God: Thus have they their particular Faith, and with these Lamps they go forth.

But what reason can be given for the distribution of the Text, of those who pro­fess Christianity, that five are wise, and five of them foolish?

It's a short cut to referr the difference to the influence of the Stars at mens Nati­vity, or to fatal destiny, which is the common refuge of ignorance.

But we are not here to enquire concerning the cause why some are Natural Ideots, others have Natural Sagacity; but we are here to search into the reason of this pru­dence and imprudence, the cause of this practical wisdom, and the want of it: why, some are provident and so wise, others improvident and so foolish: much might be said concerning this; it shall be sufficient to refer this difference unto the true or false judgement of men, their partial or impartial election and choice, according to their true or false judgement: As when an unerring Rule is set before all men, even the Holy Word of God, according to which they may judge Righteous Judgement, and choose what is good; some do so, others become judges of evil thoughts, and choose those things which the Lord delights not in: Now that the Lord inclines no man to folly, or is the cause of it, is apparent by that of the Wise Man, Ecclus. 15.11. Say not thou, it is through the Lord that I fell away, for thou oughtest not to do the things that he hateth; so vers. 17. Before man is life and death, and whether him liketh shall be given him: so Deut. 30.15. See, I have set before thee this day life and good, death and evil, &c. also Mich. 6.8. He hath shewed thee O man what is good, and what doth the Lord require of thee, but to do justly, and to love mercy, and to humble thy self to walk with thy God: So that they who are wise, are such by the grace of God, and they who are foolish, they become such by their own perverse judgment, and their own partial election.

NOTES and OBSERVATIONS on MAT. 25.2.

[...].

Five of them were wise, and five of them foolish.

THe Order is inverted in the Vul. Lat. What wisdom, what folly is here meant? How are we here to understand the wise, how foolish?

There are five intellectual Virtues, which we may reduce unto this verse: ‘ [...].’ Which in the Language of the School are, Art, Science, Wisdom, Intelligence and Pru­dence. I shall not spend time in distinguishing these; the last of these is here meant, when we say, That five of these Virgins were wise; the word here used is [...], which signifies not properly wise, but rather prudent; and so indeed it ought to have been rendered, as the Latin hath here Prudentes; for wisdom is properly about the highest causes, and reasons of things whereof it judges, and enables us to judge. Prudence is busied about the expedients and means conducing to the end: Wisdom is conversant about the highest objects, as the Kingdom of God and Christ, the Bridegroom of the Church: Prudence is busied about Faith, Knowledge, Love and good works; the Lamp and oyl in the lamp, needful for admission into the King­dom of God.

But here may arise a doubt: what, are there but five foolish? Stultorum plena sunt omnia: numerus est infinitus.

To which I answer, The Lord Jesus speaks here only of such enlightened men and [Page 471] women, 1. who had in good measure kept themselves unspotted from the world; 2. Who had saved themselves from the untoward Generation; 3. Who had gone forth to meet the Bridegroom; 4. Who had made some good progress in the wayes of the Lord; these the Lord Jesus calls fools, because they wanted oyl in their Lamps, &c.

Our Lord speaks not here of the unbelieving world, but of the negligent and fool­ish professors of Christianity.

But still the question remains, why there are five wise and five foolish:

1. Why five wise?

Because that was the custom of the Romans, Grecians and Jews; as also 'tis evi­dent by this Parable that they had five Lamps lighted at their Nuptials; this appears by the Problem of Plutarch, [...] Why saith he do they light five Lamps, neither more nor fewer?

His reasons are not for our purpose:

But since five was the customary number of those who were to carry Lamps, and to be admitted unto the Marriage Supper, it is the wisdom of the Lord to oppose unto these other five, who for their defects and demerits were excluded; for so good is set against evil, and life against death, so is the godly against the sinner, Ecclus. 33.14, 15.

Here may arise a second doubt:

If the name of Virginity be so honourable, how comes it to pass that it's com­mon, both to them who are admitted to the Marriage Feast, and also to them who are excluded from it?

To which I answer, That we may understand this the better, we must know that the Creator hath given unto Man the use of the five Operations, or operative powers of the Lord; as the Wise Man calls the five Senses, Ecclus. 17.5. These five operative Powers or Senses have their respective delightful objects, which Solomon calls the de­lights of the Sons of Men, Eccles. 2.8. after these the heart commonly runs out, and runs riot, Numb. 15.39. Seek not after your own heart, and your own eyes, after which ye use to go a whoring: And therefore the virtue of abstaining and continency is taken up, and busied about the moderating and restraining our Senses from the plea­sures and delights of the flesh, from voluptuousness and sensuality.

This continence and abstinence, is either real and true, and for the best end, that thereby we may please God, and save our souls, 1 Cor. 9.27. But I keep under my body, and bring it into subjection, lest that by any means when I have preached to o­thers, I my self should become a cast-away; or it may be pretended and professed only, and for some by-ends; thus the hypocrites fasted to be seen of men, Mat. 6.16.

Hence it is, that the name of Virgins is common to both kinds, as well to them who restrain their appetites in some measure, and do what is in its own nature good only: As also to those who keep under their bodies, and bring them into subjection, and let their light shine before men, that they may see their good works, (but for a fur­ther and more glorious end) and glorifie their Father which is in Heaven, Mat. 5.16.

Observ. 1. We learn hence, that the visible Church, as we call it, in this time, when the Lord is coming to judgemet is one half foolish; that as a great part of those who were the most forward professors were the Pharisees, and did all their works to be seen of men, Mat. 23.5. so it may be feared of a like race of men at this day.

Observ. 2. Hence take notice, that the Church of Christ in this world, taken at large, is mixt of wise and foolish: when the Israelites went out of Aegypt, a mixt multitude went up also with them, Exod. 12.38.

All Christians, true and false, 1. Profess that they expect the Lord Jesus Christ; 2. All call him their Bridegroom; 3. All go out of themselves in some measure to meet him; 4. All are baptized, some sooner, some later; 5. All are Virgins; 6. All have Lamps, &c. Homo homini quid praestat? What difference is there among Chri­stians?

The Seal of Gods foundation is, The Lord knows who are his, and who so names the Lord Jesus Christ, let him depart from iniquity. When the Lord comes, it will then appear who are sincere, who not, who are prepared, who not, who shall be [Page 472] admitted unto the Supper, who excluded, whom the Lord will acknowledge for his, whom he will reject; mean time they are all accounted Virgins, though five of them be wise, and five foolish.

NOTES and OBSERVATIONS on MAT. 25.3.

[...].

They that were foolish, took their Lamps, and took no oyl with them.

THe foolish Virgins took their Lamps, but wherein consists the wisdom and pru­dence of the one and folly of the other? The foolish Virgins took their Lamps, but took no oyl with them.

And what is the oyl? Some hereby understand Faith (so Pisc.) others Repentance, (so Arius Mont.) but neither name any Scripture for warrant of their Assertions, though it be true, that the Living Faith, or Life of Faith, which is not without a change of mind, yea a change of the whole man, which is Repentance, not to be re­pented off; these are here necessarily understood, but neither of them are properly that oyl which is here meant.

What is that oyl but the Spirit of Love, for so the Spirit is called oyl, Esay 61.1. The Spirit of the Lord is upon me, therefore hath the Lord anointed me: He hath sent me to preach good tidings; which our Lord again citeth in Luk. 4.18. This Spirit or love of God is shed abroad in the hearts of believers, Rom. 5.5. And this hope maketh not ashamed, because the love of God is shed abroad in our hearts by the Holy Ghost, which is given unto us; where we have both together, 'tis the Spirit of Love and Meekness that the true Virgin Souls receive, 2 Tim. 1, 7. God hath not given unto us the spirit of Fear, but of Power and of Love, and of a sound mind; and therefore it's called the Love of the Spirit, Rom. 15.30. Brethren, I beseech you for the Lord Jesus Christs sake, and for the love of the spirit, that you would strive with me, by prayers to God for me: Hence proceeds the obedience of Love, whereunto Mercy is promised, Exod. 20.6. I am the Lord God, shewing Mercy to thousands and ten thousands of them that love me and keep my Commandments: This is understood in the Vul. Lat. Castificantes ani­mas vestras sub obedientia charitatis, 1 Pet. 1.21. Chastening your souls under the obe­dience of love. Seeing your souls are purified in obeying the Truth through the spirit, to love one another, with a pure heart fervently.

The oyl then in the Lamp is the Living Faith that works by Love, works of Mercy, works of Righteousness, of Holiness, and of all Virtues, &c. whence proceeds the joy in the Holy Ghost, Rom. 14.17, 18. For the Kingdom of God is not meat and drink, but Righteousness, Peace and Joy in the Holy Ghost: He that in these things serveth Christ is acceptable to God, and approved of men; herewith the Bridegroom is anointed, Psal. 45. Even with the oyl of gladness.

The taking of the oyl is the believing of the Spirit, and Life and Love; some there are who believe not that they shall receive the Spirit, although the promises be made thereof, &c. Act. 2. and 5. and Luk. 11.

Observ. 1. Here we may observe, the Virgins, even the foolish Virgins had their Lamps of Faith and Knowledge.

2. Inert and dead Faith, Faith without works; Knowledge, though of the Law of God, and of the Gospel of Jesus Christ, Knowledge without Obedience, without Love, will not make a man wise to salvation, 1 Cor. 13.2. Though I have the gift of Prophesie, and understood all Mysteries, and all Knowledge, and though I have all Faith, so that I could remove Mountains, and have no Charity, I am nothing.

3. Defect and want of Oyl, want of the Spirit, Love and Obedience in the Lamps [Page 473] of Faith and Knowledge, such defect, such want is not alone, such want hath shame and reproach following it: It's a true saying, Ad damnum accedit infamia: They that want the oyl of the Spirit, Love and good Works, in the lamps of their Faith and Knowledge are fools.

4. If they be reputed fools, and that by the wisdom it self, that cannot err, who have kept under their bodies, have been holy in body and spirit, &c. If these are justly accounted fools, for want of the oyl of the Spirit, the Spirit of Love and Obedi­ence, how much more are they to be esteemed fools, who have not as yet learned the beginning of wisdom, Even the fear of God, but live in the lusts of concupiscence, as the Gentiles who know not God, 1 Thess. 4, 5. Who walk according to the Prince of the air, &c. who sees not how rise these are? consider 2 Pet. 2.

5. The Virgins are not blamed for want of Knowledge, or for want of Faith, they have their Lamps, they have their Knowledge, but falsly so called, they have their Faith, such as it is; which ye read of in 2 Thess. 2.10. In all deceivableness and un­righteousness among them that perish, because they received not the love of the Truth that they might be saved; therefore God shall send them strong delusions, that they should be­lieve lies. See they are blamed and counted foolish for want of Love and good Works, they had a dead Faith, but the true Lamp hath in it the Oyl or Spirit of Love, the Body hath a Soul, Life and Spirit of Love and good Works. It is not Faith a­lone, without Love and other Graces that saves us; therefore add to your Faith, Vir­tue, &c. 2 Pet. 5.

Repreh. Hence may be reproved our want of true Faith, our great unbelief, which is the reason of the present Judgements, and other following Judgements coming upon us, because of the want of the oyl of Love. God gives many up to believe a lye, the contrary whereof we may observe in Faithful Abraham, Gen. 15.6. He be­lieved God, and it was counted to him for Righteousness.

6. Take notice hence, who may be truly called foolish and unwise, not they who are needy or in want, not they who want subtilty to dispute and talk; nor they who are not Book-learned, but the disobedient man is the very fool: Thus the slan­derer is a fool, Prov. 10.18. And he that committeth Adultery lacketh understanding, Prov. 6.12. and therefore Schechem having committed Whoredom, and defiled Ja­cobs Daughter, is said to have wrought folly in Israel, Gen. 34.7. and Thamar diswading her Brother Ammon from Incest, saith, do not thou this folly; and as for thee, thou shalt be as one of the fools in Israel, 2 Sam. 13.13. they who are disobedient to Pa­rents are foolish, so Prov. 15.20. A foolish man despiseth his Mother, and 17.25. a foolish Son is a grief to his Father; the angry man is a fool, Job 5.2. Wrath killeth the foolish man; and generally the Galatians are fools, because they obey not the Truth, Gal. 3.1.

NOTES and OBSERVATIONS on MAT. 25.4.

[...].

But the wise took oyl in their Vessels with their Lamps.

IT remains here to be enquired, what's meant by the Vessels:

[...], Vas, [...], they are large words in all these Languages; Howbeit, that which most properly fits this place, seems to be the vessel of our Bodies and Souls, wherein we have the Lamp of Faith and Knowledge, and the oyl of the Spi­rit of Love, 1 Thess 4.4. That every one of us should know how to possess his vessel in ho­liness and honour, even as Gideons Soldiers had their pitchers, and in them their lamps burning, Judg. 7.16.

Observ. 1. Here we may note what is the True, Living, Justifying Faith, what else but the Lamp with oyl in the Lamp; let your Lamps be burning, Luk. 12.35. It is not a bare, a naked Faith, O no, but a living operative Faith that worketh by Love.

Observ. 2. Mark hence what renders us truly wise, not the lamp of Knowledge and Faith, &c. but the oyl in the lamp, the spirit of Love, or the spirit of God which is Love, or whatsoever disposes us thereunto: The fear of God is the beginning of wis­dom, and hereby men depart from evil, Job 28.28. And unto man he said, Behold, the fear of the Lord is wisdom, and to depart from evil is understanding. By obeying the Commandments of God we become wise, Deut. 4.6. Keep them therefore and do them, for this is your wisdom and your understanding; so Psal. 111.10. A good un­derstanding have all they that do his Commandments: Hence it is, that the head is not said to be wise, but the heart, 1 King. 3. Give me a wise and an understanding heart.

3. Observe here a broad difference between the true and false Church, signified by the truly wise, and the foolish Virgins, the true Church and people of God; the wise have the oyl of the spirit, and the first fruits of the spirit, Love and Joy, Gal. 5.22. and the obedience of Love and good Works.

The foolish have only dark and empty Lamps, dead Faith, and unfruitful Know­ledge, without the spirit and the obedience of Love.

The Wise Man notes this difference, in Prov. 21.20. In the house of the wise is a pleasant treasure and oyl, but a foolish man devoureth it: there is treasure and oyl ac­quired in their dwellings, in this earthly Tabernacle, in their earthly Vessels, which they possess in holiness and honour; but the foolish man spends it up, he wasts it upon him­self, Hos. 10.1. Israel is an empty Vine, he bringeth forth fruit to himself.

Again, the wise have this oyl of the Spirit, Love and good works, even while they are yet in the body, They have this treasure, even in their earthen vessels, 2 Cor. 4.10, 11. We bear about in our body the dying of the Lord Jesus, that the life of Jesus might also be made manifest in our bodies; for we that live are alwayes delivered unto death for Jesus sake, that the life also of Jesus might be made manifest in our mortal flesh.

But the foolish hope for it when their earthly vessel is broken, 1 Cor. 15.49. which speaks Consolation. This happily may discourage many a chast Virgin Soul which hath a Lamp, and a little oyl in her Lamp, Faith, and some small measure of Love, but alas, little or no means to do good Works. See what St. James saith, Chap. 1. Vers. 27. Pure Religion, and undefiled before God, even the Father is this, to visit the Fatherless and Widows in their adversities, and to keep himself unspotted of the world: Wherefore be we exhorted to go forth to meet the Bridegroom with our Lamps burn­ing, Gen. 12. in example of Abraham, the Father of the Faithful.

NOTES and OBSERVATIONS on MAT. 25.5.

[...].

While the Bridegroom tarried, they all slumbred and slept.

NOw follows the event of their preparation; While the Bridegroom tarried, they all slumbred and slept.

Whence these Divine Axioms are observable:

1. The Bridegroom tarried; 2. they all slumbred and slept; 3. while the Bride­groom tarried, they all slumbred and slept.

1. The Bridegroom tarried: The word here rendered tarried, is [...], to stay [Page 475] a time, which answers most what to the Hebr. [...], Gen. 32. Moses tarried in the Mount with God, or stayed a time; the word here. Which stay, or prolonging of time, may be considered, either in regard of him who stayes, or prolongs his time for good reason, as 'tis observed Samuel did, 1 Sam. 13.8, 9, 10. And Saul tarried se­ven dayes, according to the time that Samuel had appointed, and Samuel came not, his people were scattered: or in regard of him or them who wait or expect that time.

That we may the better understand this, we must know what was the ancient cu­stom of solemnizing marriage; there were Three distinct times,

First, [...], or disponsalia, wherein the Virgin was Espoused and Contracted unto the Bridegroom, when stipulation and promise were wont to be made between them; whence the names of sponsus and sponsa are a spondendo, from their mutual promises one to another.

The second time was called [...], when the Bridegroom going out of his own house, was brought unto the house of the Virgins Father, or Father to his Spouse, which was to visit her.

Thirdly, [...], when the Virgin Espoused was brought into the house of her Husband, when the Marriage Feast was made, which they called Repotia, when the Marriage was consummated and perfected.

When the Bridegroom therefore here is said to tarry or stay, this time is to be understood, which was wont to be between the betrothing and the consummating or finishing the Marriage, which was not only usual among the Romans and Lacede­monians, and other Nations, but among the Jews also, that there was a set time af­ter Espousing and Contracting, before the parties so Contracted came to live toge­ther, Deut. 20.7. What man is there that hath betrothed a Wife, and hath not taken her, let him go and return again unto his house, lest he die in the battel, and another man take her; so 21.13. And she shall put off the Garment she was taken in, and shall remain in thine house, and bewail her Father and her Mother a month long; and after that shalt thou go in unto her, and marry her, and she shall be thy Wife: so Judg. 14.7, 8. And Sampson went down and talked with the Woman which was beautiful in his eyes, and within a few dayes he returned to take her to wife.

Thus we understand, Mat. 1.18. When as Mary was betrothed to Joseph, before they came together, she was found to be with Child of the Holy Ghost.

According to this ancient custom of God's People, we understand the 24th of Ge­nesis, where Abraham's Servant having travelled unto Mesopotamia, with Authority from his Master to provide a Wife for his Son; he obtains her consent, and promise there, which was Espousing by a Proxy; afterward she being brought to Isaac, Isaac took her, and brought her into his Mother Sarahs Tent: which discovers the gross mistake of many, who from hence huddle these things into one, as if there were no difference of time at all between Espousing and Marrying, which it's evident were different actions, and with great solemnity performed at divers times, and was here the ground of the Bridegrooms tarrying.

Observ. 1. That there are three certain special times observable in the Marriage between Christ and the believing Soul:

1. Of Espousing and Contracting with the Lord, such was the [...], when the Lord and the believing Soul promise mutual Faithfulness, Hos. 2.19. I will be­troth thee unto me for ever, yea, I will betroth thee unto me in Righteousness, and in Judg­ment, and in loving Kindness, and in Mercies; and vers. 23. I will sow her unto me in the Earth, and will have mercy upon her, that had not obtained mercy.

2. An interval and space of time after betrothing, [...], Hos. 3.3. And I said unto her, thou shalt abide for me many dayes, thou shalt not play the harlot, thou shalt not be for another man, so will I also be for thee.

3. A time of coming together, and uniting with him, cohabiting, [...], which we call Wedding, from the Dutch word Wedden, to promise and wed of Truth, Faith, Love and Obedience, which promise the Bride makes to her Bridegroom at their cohabitation and coming together; when reciprocally the Bridegroom promiseth to his Bride, as Zach. 8.8. I will bring them, and they shall dwell in the midst of Jerusa­lem, [Page 476] and they shall be my People, and I will be their God in Truth, and in Righteousness. Jesus said, if a man love me he will keep my words, Joh. 14.23. And my Father will love him, and we will come unto him, and make our abode with him.

4. Hence every Soul may learn in what estate and condition it is toward God in Christ, whether yet we stand out and are at a distance, alienated from the Life of God, while yet the Ambassadors of Christ wooe us and beseech us to be reconciled unto him, 2 Cor. 5.

Or whether we have contracted our Souls, and given our consent, I am content to do thy will O Lord, &c.

Or whether our Lord refresh us with his gracious visitations, and rain his Manna of Consolation upon our souls?

Whether He comfort us with his Spiritual Bread of his Living Word, and with his Spiritual Drink, the Wine of his Holy Spirit, until He comes to be our Life, 1 Cor. 11.26. As often as ye shall eat this bread, and drink this cup, shew ye forth the Lords death untill he come.

Or whether our Lord own and take us to himself, and make his abode with us, as before in the 14th of John 23. and 2 Cor. 13.11. Finally Brethren, be ye perfect, be of good comfort, be of one mind, live in peace, and the God of Love and Peace shall be with you.

5. Hence we learn what is the common profession of believers in Christ, they are such as wait and expect his Coming, they are such as stay themselves upon him, while he yet tarries, until he come unto them.

That although the time between the Espousing of the Soul to Christ, and the con­summating of the Marriage be long, [...], tedious, yet they wait, watch and pray; I say again watch.

Which waiting and expecting of him, is either according to the flesh, or according to the spirit:

1. According to the flesh; and thus while he tarried under the Law, before He was manifested in the flesh, He was called the desire of all Nations, Hag. 2.7. For thus saith the Lord of Hosts, yet a little while, and I will shake the Heavens and the Earth, and the Sea, and the dry Land; and I will move all Nations, and the desire of all Na­tions shall come; and I will fill this house with Glory, saith the Lord of Hosts. Thus Si­meon waited for the Consolation of Israel, Luk. 2.25. And behold, there was a man in Jerusalem whose name was Simeon, this man was just and feared God, and waited for the Consolation of Israel, and the Holy Ghost was upon him; so Anna waited for him also, vers. 36. and many others, vers. 38. She being a Prophetess, a Widow of great age, above eighty years, who had served God with fasting and prayers, coming at the same in­stant unto them, confessed likewise the Lord, and spake of him to all them that waited for Redemption in Jerusalem; upon which the Apostle in the second of the Hebr. 14. acknowledgeth also, saying, Forasmuch as the Children were partakers of flesh and blood, he himself also, or likewise, took part with them, that he might destroy through death him that had the power of death, that is, the devil.

2. There is also a waiting upon his appearing and coming in the Spirit, this is not proper only to these latter times of the Gospel; but even thus also the holy Fathers of Old waited for the Lords appearing and coming unto them: thus Jacob professeth, Gen. 49.18. O Lord, I have waited for thy Salvation: So Job 14.14. If a man dye, shall he live again? All the dayes of mine appointed time will I wait, till my change shall come; so Psal. 25.5. Lead me forth in thy Truth, and teach me, for thou art the God of my Salvation, in thee do I trust all the day: also Psal. 101.2. I will do wisely in the perfect way, till thou comest to me, I will walk in the uprightness of mine heart, in the midst of mine house; and Mich. 7.7. I will look unto the Lord, I will wait for God my Saviour: So the Apostle, Rom. 8.25. If we hope for that we see not, we do with patience abide or wait for it; and Hebr. 9.28. Christ was once offered to take away the sins of many, and unto them that look or wait for him, the second time shall he appear without sin unto salvation. Yea, this was one main duty which the Apostles in their preaching and writings exhorted men unto, as may in many places appear, especially [Page 477] in the 1 Thess. 1.9, 10. For they themselves, shew of you, what manner of entring we had unto you, and how ye turned unto God, from Idols; to serve the living and true God, and to look for his Son from heaven, whom he raised from the dead, even Jesus which delivereth us from the wrath to come.

2. They all slumbred and slept.

Slumbring and sleeping is either natural or spiritual, good or evil: so the Psal­mist in Psal. 4.8. I will lay me down and also sleep in peace; for thou, O Lord, only makest me dwell in peace and safety. Natural Actions are commonly defined to be such as we read in the 1. of Gen. 28. God blessed them and said, Bring forth and multiply and fill the earth, and subdue it; wherein are comprised many Natural actions, as Eating, Drinking, Ruling, Subduing, Obeying, Sleeping, Waking, Procreation, and the like, all good in their kind.

No man will think that these Virgins are blamed here for Natural slumbring or sleeping: all what is Natural, and only so, may be good or evil.

Nor can we conceive, how slumbering and sleeping can be understood of the Na­tural clearly, though there are of the Ancients who understand it so: but there is no such Conference after the natural Death, between the wise and foolish; all their thoughts perish: And therefore of necessity we must enquire, what is the Spi­ritual slumbering and sleeping, for which they are rather here all blamed?

There are Spiritual Senses, answerable unto those Natural: three of them we have together, in 1 Joh. 1.1. That which we have heard, which we have seen with our eyes, and our hands have handled of the word of life: a fourth we have in the 34. Psalm, vers. the 4. O taste and see that the Lord is good, and gracious to them that put their trust in Him: the 5. in Cant. 1.3. Because of the savour of thy good ointments, thy name is as an oyntment poured forth, therefore the virgins love thee: the savour of thine oyntments, the Savour of life unto life, making life. 2 Cor. 2.16. To the one the savour of death unto death, to the other the savour of life unto life. When therefore the Ob­jects of our Spiritual Senses are propounded to us, yet by reason of the fumes and vapours of outward things, the thoughts and affections towards them are damped, and our heart blinded; so that the Prophecy becomes often fulfilled which we read, Matth. 13.14, 15. of Esay's, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see and not perceive; for their heart is waxed gross, their ears dull of hearing, and their eyes have they closed; lest at any time, they should see with their eyes, hear with their ears, and understerstand with their heart, and should be converted, and I should heal them: Saepè oblata ob oculos non videmus, often­times those things before our eyes we see not, saith Scal. Luk. 21.30. Take heed to your selves, lest at any time, your heart be overcharged with surfetting and drunkenness, and the cares of this life; for as a snare shall that day come, be watchful therefore and pray.

The slumbering therefore is a kind of supineness and negligence; the sleep, secu­rity and carelesness, which steals sometime upon the wise Virgins, a forgetfulness of their duty towards God, and also towards their neighbour.

Hence may arise a Doubt:

Some may say, how can all these Virgins, both wise and foolish be said to slum­ber and sleep?

May we read the words distinctly, they all slumbered as the wise, and slept, as the foolish: for so [...], otherwise a Copulative, is sometime taken for a disjun­ctive, as in the Story of Jephthah's Daughter I have shewn: but this is against the common Consent of all Antiquity, perhaps some may say, for all read the words copulative, as common to both wise and foolish: So that the words may be understood as common to both wise and foolish Virgins, that they all slum­bred and slept; they have all, more or less, been negligent, careless, drowsie, car­nal and secure.

Observ. 1. Hence may be observed, if both wise and foolish Virgins slumbred and slept, it's a sad thing to be a man; for if all whoever they are, who serve God, slumber and sleep, great is the infirmity of all Mankind, which inclines even the wise themselves to folly.

How good a God have we, who would not that any should perish, 2 Pet. 3.9. 1 Tim. 2.4. but that we should all awake to righteousness, and sin not, 1 Cor. 15.

Hence may arise another Doubt.

But is there no difference betwixt the wise and foolish?

To which I answer, it's true in regard of sleep in death, there is no difference, saith Solomon, Eccles. 2.16. How dies the wise man, as the fool? there is no remem­brance of the wise more than of the fool for ever: But in regard of the spiritual sleep or sleep in sinful Security: surely the wise Virgins give not themselves wholly to sleep and slumber, no not in the time of universal negligence; they do not sleep as do others, 1 Thess. 5.6. but are sober and watchful: and therefore in the time of slum­bering and sleeping, the Lamps of the wise Virgins go not out; they have the Oil of the Spirit, and Love, and good Works, burning in their Lamps of Faith: so that although they slumber and sleep in security for a time, and somewhat abate of their zeal and fervour, by reason of the long narrow way and violence of manifold tem­ptations, yet the inward man sleeps not, Cant. 5.2. I sleep, but my heart wakes, saith the Spouse, who had eaten freely of Christs spiritual dainties; that though she re­mits of her zeal, and becomes supine and negligent, yet the spirit is willing though the flesh be weak.

Yet hence may arise another Question; How comes it to pass that they all slum­ber and sleep?

The Reason may be partly a wearisomness and tediousness, in regard of the spiri­tual Good, which is difficult and hard to be obtained; whence follows a dejection or casting down of the mind, and a discouragement and deserting in the pursuit thereof; proclives sumus à labore ad libidinem, we are prone from labour to lust.

2. Because no man can long continue in sadness without delight in something or other, when the Soul finds not that delight in firm and spiritual things, by rea­son of that heaviness of temporal and present seeming good, stupifying of the spi­ritual Senses, the Soul then turns it self unto the earthly and temporal things, seek­ing refreshment and delight in them.

But hath God any hand in this?

He gives his beloved sleep, even Natural, and likewise Spiritual sleep and rest; sometimes he may permit even this sleep of security and negligence: for unless the Almighty should permit even Sin it self, how could it possibly be committed? He administers occasion of slumbring and sleeping, as the Text implies, while the bride­groom tarried: Yet the Lord doth not permit Evil without an intent of extracting Good out of it: Rom. 11.30. For as ye in times past have not obeyed God, yet have now obtained mercy through their unbelief: even so now also have not these obeyed, that through your mercy, they also may obtain mercy; for God hath shut them all up together in unbelief, that he might have mercy upon all: So Gal. 3.22. The Scripture hath con­cluded all under sin, that the faith of Jesus Christ might be given to them that be­lieve.

1. We may hence observe, that even they, who now watch and are sober, have had their time of slumbering and sleeping; even the wise Virgins themselves have had their time of folly; For we our selves, sath St. Paul, were sometimes foolish, &c. Tit. 3.3.

And the same Apostle acknowledgeth that he himself had his Conversation with the Children of disobedience, and hath been one of them, as well as others, Eph. 2.2, 3. and he minds the Corinthians of their former estate, 1 Cor. 6.11. Such were some of you: and the Colossians, Col. 3.7. yea they who are of some spiritual growth, they may possibly offend, Gal. 6.1. Brethren, if a man be overtaken in a fault, ye who are spiritual, restore such a one in the spirit of meekness, considering thy self, lest thou al­so be tempted: So Heb. 5.2. Who can have compassion on the ignorant, and on them that are out of the way, for that he himself also is compassed with infirmity. Accord­ing to which Solomon is to be understood, 1 Kings 8.46. If thy people sin against thee (for there is no man that may not sin:) and Eccles. 7.2. For there is not a just man upon earth, that doth good and may not sin, & non peccet; so Arias Mont. Tremel. Solo­mon [Page 479] prevents an Objection which might arise from the 6. Verse; for as the sound or crackling of thorns under a pot, so is the laughter of the fool; for the weak Believer stumbling by reason of his sin, may communicate with him; this, saith he, is thine infirmity, but the power of God is perfected in weakness, if thou cleave unto his fear and rely upon his truth: for so the words ought to be rendred Potentially, as all the best Translators do, and in the like sence ours render them elsewhere; as Esay 49.15. Can a woman forget her sucking child, that she should not have compassion on the son of her womb; yea they may forget, besides other places; and yet here they ren­der them Indicatively: I fear they were such as did [...], such as believed not, that possibly they might, but that they must sin.

2. Hence we may observe the Reason, why there is such loud preaching, calling and crying aloud unto men, through the sons of Thunder; yet so little appearance of life and practice; men are asleep, Psal. 90.5. Thou carriest them away as with a flood, they are as asleep.

This discovers, as the Spouses want of love to the Bridegroom, so the Bridegrooms excessive love unto his Spouse.

Whence may be reproved, those who are awake to motions belonging to the Na­tural life, but as to the Spiritual they are ever in a dead sleep: Si spes refulserit lu­cri, if there be hope of gain, how active men are!

The Poet tells us of one extremely covetous, who was sick of a Lethargy, who could not by any means be awakened; at length the Physician contrived some fol­lowers into his Chamber, who were busied in telling Bags of Money; then they called him, and told him his Heirs were taking possession of all he had, and were di­viding his Estate among them; at that motion presently he awaked, and lift up his eyes, What, saith he, men' vivo? will they have my estate while I am living?

Wherefore let us be exhorted, not to sleep as do others, that is, as the Apostle, Eph. 4. That we walk not as other Gentiles walk in the vanity of their mind.

I know what many of us will justifie of ourselves, we hear, we see, &c. we rise early to Sermons and Morning-exercises, we frequent and observe the Ordinances; all this men may do, yet in their sleep: are there not many, who are noctambuli, who do very strange things in their sleep? what great things did they which ye read of in the 58. of Esay, 1, 2. Cry aloud, spare not, lift up thy voice like a trumpet, shew my people their transgression, and to the house of Jacob their sins. Yet they seek me daily and will know my waies, even as a Nation that did righteousness, and had not forsaken the statutes of their God, they ask of me the ordinances of justice &c. yet certainly the men were asleep.

So Ezek. 33.30, 31, 32. Also son of man, my people speak one to another, every one to his Brother, saying, Come, I pray you, and let us hear what is the word that cometh forth from the Lord, and they come unto thee, as the people cometh, and sit before thee, as my people, and they hear thy words, but they will not do them: for with their mouth they shew much love, but their heart goeth after their covetousness; and lo thou art unto them as a very lovely song, of one that hath a very pleasant voice and can play well on an instrument, for they hear thy words, but they do them not: but when this cometh to pass (lo it will come) then shall they know that a prophet hath been among them. Yet all this while this people was a drowzy dull people, their heart was asleep; in which sleep they may talk of great things, yet do little, as appears here by the Prophet: do we not perceive it many times in our selves, when we are drowsie? we can speak, ask que­stions, and give answers; but the mouth of the stomach being open, sends up abun­dance of vapours, which stupifie the Senses, and we may be then said to be even half asleep. I fear it may be our own case, that these things may happen even to our selves, and yet we be asleep.

But how shall we know then, when we are awake?

As Sleep is the binding up of the Senses; so we are awake when all our Senses are loose and free, when by reason of use or habit, we have our senses well exercised to discern both good and evil, Heb. 5.14.

When we have an experimental sight, hearing and feeling of the Word of God; [Page 480] when we inwardly see, feel and perceive the truth of the Word; when we can say with St. John, 1 Joh. 1.1. when our heart is awake, and that freely sends forth good things, words and actions; when we awake to righteousness and sin not, 1 Cor. 15. that this is the true spiritual watching and waking, appears by Phil. 1.9. then is the heart awake, when with the whole heart we speak the truth.

Then is our whole man awake, when, as Solomon saith Eccles. 7.25. we apply our hearts to know and search and seek out wisdom, and approve what is excellent. I and my heart, as the Hebrew [...], Chap. 8.16. I gave my heart to know wisdom, &c.

Note here a time of desertion, the great occasion of slumbering and sleeping e­ven in death, by the long stay of the Bridegroom; this occasion many of the Jews took of sinning in the Wilderness, while they were not yet come to the holy Land: whence we may take occasion to reprove those who abuse the patience and long-suffering of God, like that evil servant ye read of in the 24. of Matth. 48. who says in his heart, my Lord delayeth his coming, and begins to smite his fellow-servants, and eat and drink with the drunken, &c.

Where also we may be exhorted to watching and prayer from the next Verse: The Lord of that servant shall come in a day when he looketh not for him, and in an hour that he is not aware, &c.

NOTES and OBSERVATIONS on MAT. 25.6.

[...].

And at midnight there was a cry made, Behold, the Bridegroom cometh: go ye out to meet him.

2. AT the Coming of the Bridegroom, we have 1. The Proclamation of his Coming; which is illustrated 1. By the Adjunct, Time; and 2. By the Effects of it: the Time, at Midnight, common to all whether wise or foolish, yet proper to the wise who enter into the Bride-chamber, the joy of their Lord: proper also to the foolish, who are excluded, even into the outer darkness.

2. The Proclamation it self, and that at midnight, Behold, the bridegroom cometh.

Obj. This Proclamation hath been made so many hundred years, yet the Bride­groom is not come.

Answ. Though Zeph. 1. we hear a long Proclamation and terrible threatning, in time it will speak. The Prophecy of Enoch had its fulfilling in the destruction of the old World, and yet it was to be fulfilled in St. Jude's days, Jude, verse 14. Baby­lon, how often is it said to be destroyed, and Jabin is said to be utterly routed and cut off, Jos. 11.1. yet we read of him again, Judg. 4. So saith St. John in his 12. chap. Now is the judgment of this world come, yet are we to believe, that He shall come a­gain to judg both the quick and the dead.

Behold, the Bridegroom cometh:

The Virgins are here called upon to go forth to meet him, which Proclamation is made at midnight, with an Emphasis, Behold.

Wherein we must enquire 1. Something of his Coming; and 2. Something of the Bridegroom himself: 1. Of his Coming, what kind of Coming it is, by which the Coming of Christ the great Bridegroom is here understood, viz. His second ap­pearing, which is spiritual; and that either 1. Particular, to every believing Soul; or 2. General, at the last judgment.

1. Here is then the accomplishment of our Lord's promise, Joh. 14.10. I will not leave you orphans, I will come again unto you; which our Lord afterwards makes good [Page 481] to St. John in special, Joh. 21.22. vers. 3. and 28. as St. John himself acknowledgeth, Rev. 1.10. I was, [...], in the spirit on the Lords day, and heard behind me a great voice, as of a trumpet.

2. The word Bridegroom, by which we render [...], is so called, either 1. From his waiting on his Bride; or 2. From the Dutch word, importing the keeping of her; or 3. from [...], the marrying of her; it answers to the Hebrew [...], which signifies one joyned to a Virgin by contract, as also when two diverse Families are joyned together in kindred, by the espousing of two persons.

So that Bridegroom is a relative name, and to whom hath Christ the Bridegroom, this near relation or reference, but to his Church? He himself is his Churches Bride­groom, he is espoused unto her; by mutual promises they are contracted one to o­ther: He is the Bridegroom or servant, which the Bridegroom, according to custom and to insinuate his love to his Spouse, is wont to profess himself the servant to his Bride, the same really does the Bridegroom perform; he takes upon him [...], the form of a servant and waiter upon his Bride, as 'tis the custom among us and some other Nations, that the Bridegroom performs this service: our Lord promiseth also, to do this really, Luk. 12.37. Blessed are those Servants whom the Lord when he cometh shall find watching; verily, I say unto you, that he shall gird himself, and make them to sit down to meat, and will come forth and serve them. He is that [...], as the Bridegroom is [...].

3. Hence we learn an Article of the Christian Faith, that the Bridegroom shall come; this pro se quisque, every Christian man and woman professeth to believe for him and her self, and for the whole Christian Church.

It is one of the most ancient Articles, as that which was published and prophesied of by the Seventh from Adam, Jud. 14. Vers. Behold the Lord cometh with holy ten thou­sand thousands of his saints.

This therefore ought not to be a strange Doctrine unto Christians, that Christ should come both particularly (to every obedient Soul, 1 Cor. 1.7, 8. So that ye come be­hind in no gift, waiting for the revelation or coming of our Lord Jesus Christ, who shall also confirm you unto the end, that ye may be blameless in the day of our Lord Jesus Christ) and generally to the whole Church, Rev. 1.17. Behold he cometh with clouds, and eve­ry eye shall see him, and they also which pierced him, and all kindreds of the earth shall wail because of him.

4. The coming of the Bridegroom is notable and remarkable; it's usher'd in with a Demonstrative, [...], behold him: the like we have in Rev. 1.7. Behold He cometh in the clouds; so also in that place of Jude 14. [...], Behold the Lord cometh: This is that which meets us so often in the Prophets, called by the name of The day of the Lord; that day which Abraham saw and rejoyced; sometimes called, that Notable day of the Lord, as in the Prophet Joel, and 2. of the Acts.

This speaks great consolation, to the pure and chaste Virgin Church, and every Member of it; the Lord Jesus is the Bridegroom of his Church and at his appearing he is commended to her under that name: Lift up your heads, for your redemption draw­eth nigh: This is the everlasting Gospel or glad tidings, Christ come in the Spirit, whereof ye may read, Isai. 25.9. And it shall be said in that day, Lo, this is our God, we have waited for him, and he will save us; this is the Lord, we have waited for him, we will be glad and rejoyce in his salvation; and 33.2. O Lord be gracious unto us, we have waited f [...] thee; be than their salvation every morning, our arm in the time of troubles.

Yet as dreadful tydings is it to ungodly men, the day of the Lord to you is darkness and not light.

Let us be exhorted therefore; although the Bridegroom tarry, yet wait for him; his stay is no averseness of anger, nor argument of his averseness from us, but rather of his love; the long-suffering of God is salvation; so that if we watch not, nor wait for him, how could our Faith and Hope be otherwise exercised? Rom. 8.23. We al­so which have the first fruits of the Spirit, even we do sigh in our selves, waiting for the adoption and redemption of our body: if we hope that the Son of Man should come [Page 482] unto us, let us wait for his coming, let us come unto him, believe in him, trust in his appearing, if we desire him to be present with us, let us be present with him, for in our being with the Lord, he is present with us; for what is it to come unto him, but to believe in him? Joh. 6.35. He that cometh to me shall never hunger, and he that believeth in me shall never thirst.

I know, every one will be ready to say, I believe in him, but how can any one come to the Son of God, or believe in him, who hath not learned of the Father, nor believed in the Father? No man can come to the Son, except the Father draw him, Joh. 6.44. therefore the Lord blames the Jews, because they would not come to him, they would not conform themselves unto his death, Rom: 6.8. If we be dead with him, we believe also, that we shall live with him, viz. the life of Righteousness; wait then for his appearing in hope of his Consolation, so hasten to the coming of the Lord by prayer and watching.

This may serve to reprove those Virgins who content themselves only with a love-letter from the Bridegroom, mean time go not forth to meet him, nor desire his pre­sence with them; and what is the love-letter but the Scripture, which the Bride­groom writes as an Epistle unto the Spouse? Hos. 8.12. I have written unto them the great (or many, or honourable) things of my Law.

4. This Proclamation made thus at midnight is [...], a cry; from [...], from imitation of the noise made; as our English word Cry, is from [...], to sound forth aloud: As the Coming of Christ is twofold;

  • 1. According to the Flesh; and
  • 2. According to the Spirit, Hebr. 9.28. Christ was offered once to bear the sins of many, and unto them that look or wait for him, the second time shall he appear without sin unto salvation.

1. According to the flesh, when he comes in the flesh, and takes part of our flesh and blood, and is believed in the world; so that Christ and Faith are taken one for other, Gal. 3. and Christ to be in us, and we to be in the Faith, 2 Cor. 13.5. Exa­mine your selves whether you be in the Faith, prove your own selves; know you not how that Jesus Christ is in you, except ye be reprobates.

2. He comes, or his coming in the Spirit, is, when he is glorified in his Saints, and admired in all them that believe, 2 Thess. 1.10.

So there is also a twofold cryer, and cry, before the twofold coming of Christ, Zeph. 1.7. There is the voice of a Cryer, Hold thy peace at the presence of the Lord God, for the day of the Lord is at hand; and Mat. 17.11, 12. Ye read of an Elias that is come, and of an Elias that shall come, and restore all things, which both are Pre­cones, Cryers, who go before the several Comings of the Lord: They are both An­gels, Mal. 3.1. we render it, Behold I send my Messenger, V. L. Angelum meum, [...] therefore our Lord, Mat. 11.9, 10. calls John the Baptist more than a Prophet; the other ye read, Rev. 14.6. the former teacheth us, and speaks of the Earth, Joh. 3.31. the latter flyes between Heaven and Earth.

When our Lord told his Disciples that John Baptist was Elias, he supposed some of his Auditors so grosly ignorant, as to conceive there was no Elias the Prophet pre­ceding that Elias; and therefore Mat. 11.14, 15. He tells us, If ye will receive it, this is Elias which was to come; he that hath ears to hear, let him hear or believe: He knew there was a threefold Elias, 1. the Prophet, who is under the dispensation of the Fa­ther: 2. another Elias, who is said to be more than a Prophet, who [...] John the Ba­ptist, the forerunner of Christ in the flesh? Mat. 11.17. And a third Elias, who was to come, and to restore all things, Mat. 17.11. and of this Elias the Prophet Ma­lachi is to be understood, in his 4th Chapter, 5, and 6. Verses; Behold, I send you Elias the Prophet, before the coming of the great and dreadful day of the Lord; and be shall turn the heart of the Fathers to the Children, and the heart of the Children to their Fa­thers, lest I come and smite the Earth with a Curse.

Now the cry that's here meant, is before the second coming of the Lord, where­by is to be understood, the publishing of the Gospel the second time, Mat. 24.14. which is the everlasting Gospel, which the Angel publishes and proclaims, Rev. 14.6.

The reason of this cry or loud noise made at midnight, may be either, 1. to men afar off; or 2. in regard of other noises, which hinder men from hearing, or because, they to whom the cry is made, are asleep.

1. Men are afar off, for as Omne visibile radiat, Every visible thing hath its rayes, which have their bounds, how far they can be seen, so it's true of all the sensible objects, Omne audibile radiat, Every audible thing hath certain rayes, as I may say, whereby the cry is carried, and this cry must be great, Eph. 2.13, and 17. Now in Christ Jesus, ye who sometimes were afar off are made nigh by the blood of Christ; and (vers. 17.) came and preached peace to you who were afar off, and to them that were nigh.

2. There are other noises which hinder the hearing of this cry, like as in Cata­dupa, Esay 5. read.

3. They to whom the cry is made are asleep, they all slumbered and slept; yet this cry is to the glory of all penitent souls, but to the confusion and misery of all such as are foolish and impenitent.

This cry was made at midnight, which came to pass by reason of its allusion to that ancient rite and custom of solemnizing Marriage in the night; whence the cu­stom long after remained of using Lamps and Torches at their Marriages.

But why is the time here definitely set down, at midnight? We read of Three o­ther times named, Mark 13.35. Watch ye therefore (for ye know not when the Master of the house cometh, whether at even, or at midnight, or at the cock-crowing, or in the morning) lest coming suddenly, he find you sleeping: Wherefore what I say unto you, I say unto all, watch; so Luk. 12.38. whereby is signified, the uncertainty of the time, which is here set down as certain, at midnight.

Hence 1. observe, in the time of the greatest darkness, warning is given of the coming or appearing of the greatest Light, Luk. 2.8. read, there is question made touching the time of our Lord's appearing in the flesh, I dare not recede from the known time, though I conceive it was about the time when the Sun entered Ca­pricorn, in the time of the greatest darkness.

And as his coming in the flesh, was at such a time, so is his coming in the Spirit: I come like a thief in the night; and the Apostle tells the Thessalonians so much, 1 Thess. 5.2. For your selves know perfectly, that the day of the Lord cometh so, even as a thief in the night.

2. Observe, hence appears how dreadful and terrible the coming of the Lord must needs be unto all ungodly men, unto imp [...]udent and foolish Virgins, who nei­ther know, nor desire, nor wait for the appearing of the Lord: the cry is made at midnight, when men are at rest, when they are most secure, when all slumber and sleep, when all say, peace and safety, then comes sudden destruction upon them, as tra­vel upon a woman with Child, and they shall not escape, 1 Thess. 5.2, 3. so Job 34.20. In a moment shall they dye, and the people shall be troubled at midnight, and pass away; and they shall take away the mighty without hand.

3. Observe, the Lord would have his coming known to all who wait for it; the cry is made at midnight, when a noise is heard far and wide, Rom. 10.18. Have they not heard? Yes verily, their sound went into all the Earth, and their words unto the end of the world, Psal. 98.2, 3. The Lord hath made known his Salvation, his Righ­teousness hath he reveiled in the sight of the Heathen, he hath remembred his Mercy, and his Truth, all the ends of the Earth have seen the salvation of our God.

4. Observe, there is no time at all, wherein to be secure, for when men are wont most securely to take their rest, even at midnight, then is the cry made.

Tiberius the Emperour being invited to Supper, to a Noble Man in Rome, he stay­ed while midnight before he came, and the Historian gives the reason, Ʋt expecta­tior veniret: He knew he had Soveraign Power, and he would try the obedience of his Subjects; if he thought it noble, how much more justly, and with better de­corum, may the great and only Potentate stay his own time.

Before the preaching of the Everlasting Gospel, which is the cry here meant, Rev. 14.6. we find one prodigious beast coming out of the Sea, and another out of the Earth, both which are interpreted the same Antichrist, exercising the power of dark­ness, [Page 484] Revel. 13. per totum: when there were none but pure Virgins lest with the Lamb on Mount Sion, Rev. 14.1, 5. then was the cry made by the Angel flying in the midst of Heaven, vers. 6.

Let us be exhorted, then, though he stay late, though while midnight, yet wait on him: for that he tarries is no argument of his disaffection, but rather of his love to us, Joh. 11. yea, it is for our safety, 2 Pet. 3.15. Account that the long suffering of God is Salvation, even as our Brother Paul also, according to the wisdom given unto him, hath written, in Rom. 2.4. Despisest thou the riches of his goodness, and forbear­ance, and long-suffering, not knowing that the goodness of God leadeth thee to repen­tance, Heb. 3.12. But exhort one another daily, whilst 'tis called to day, Heb. 10.15. Not forsaking the assembling of our selves together, as the manner of some is, but ex­horting one another, so much the more, as ye see the day approaching, vers. 36. For ye have need of patience, that after ye have done the will of God, ye might receive the Pro­mise.

Means hereunto: Hasten to the coming of the day of God, 2 Pet. 3.11. Seeing all these things shall be dissolved, what manner of persons ought we to be, in all holy Con­versation and Godliness, looking for, and hastening unto the day of God: a strange speech, we say, ‘Phosphore redde diem,—’ we wish for the day; but can we hasten the day? see Psal. 94.12, 13. For the Elects sakes those dayes are shortned.

Be we exhorted to hear the crying voice of the Angel, Cant. 6.13. Return, return O Shulamite, return, return; it's so read in the LXX, and Vulg. Lat. though Shu­lamite also be a good sence, O thou peaceable one; or as it's otherwise read, O thou sleepy one.

Whence should the sleepy Virgin return, and whither?

The Virgin Soul hath gone a whoring from her God, Hos. 9.1. Rejoyce not O Is­rael for joy as other people, for thou hast gone a whoring from thy God, and hast loved a reward in every corn floor.

In the latter dayes of the Church, our Lord foretells, That iniquity shall abound, and the love of many shall wax cold, Mat. 24.12. in this time the Shulamite, the sleepy soul is called and sought for, 1 Joh [...] 5.3. This is the love of God, that we keep his Commandments; and therefore when iniquity abounds, and his Commandments are broken, the love of many must needs wax cold: And how do men seem to express the ardour and heat of their love? in the time of the Law, instead of keeping the Commandments, which is the love of God, 1 Joh. 5.3. they offered sacrifices in a­bundance: Thus in after times, instead of keeping the Commandments, they multiplyed Ceremonies, and since Ceremonies are ceased, instead of keeping the Commandments they plead for the Ordinances of Christ, Preaching and Hearing, and receiving the Sacraments, with a great deal of plausible profession: Thus at this day, men make shew of love with their mouth, but the Apostle tells us, That in Christ Jesus, neither Circumcision nor uncircumcision is any thing, but keep­ing the Commandments of God, 1 Cor. 7.19. We read, 1 King. 1.1. when David was old, and stricken in years, he waxed cold; to the old Age of David, answer the later dayes of the Church, wherein iniquity abounds, and the Love (i. e.) David (as his Name signifies) waxes cold.

And how shall we warm David, how shall the Love grown cold be heated?

We load him with Sacrifices and Ceremonies, with holy professions, and many good words.

David's Servants were in the right, there is no other means to be found, but to seek a young Virgin, a Shulamite, and what other Shulamite but Abishag, who hath gone astray from the Law of the Father, so Abishag signifies.

This Abishag the Shulamite who hath slumbred and slept, but now is awakened and changed, for so likewise the word signifies, the Virgin now changed; the Shulamite [Page 485] now returning from the errour of her way, such a one cherisheth and refresheth Da­vid in his old Age, she must stand before the King, such a Virgin Church, the Apo­stle propounds in Ephes. 1.4. That we should be holy, and without blame before him in love. O let every Virgin Soul confess, and pray with David, Psal. 119. ult. I have gone astray like a lost sheep: O seek thy Servant, for I do not forget thy Command­ments: Let us search our hearts, whether do we awake at the voice of the Cryer, and his cry, or no? we arise early to morning Exercises and Lectures, but do we keep the Commandments of God?

For Consolation then, it is the complaint of many a poor Soul, I hear the Cry and Invitation made unto me, but alas! I am so fast in prison, that I cannot get forth; such is the Law, even a prison, according to Gal. 3.22. The Scripture hath shut up all under sin; how is that? vers. 23. [...]— Before Faith came we were kept under the Law, shut up unto Faith; while we were or are un­der the Law, we are held with the cords of our own sins; like Peter in prison, bound with two chains, which are the world and the flesh; until the Angel, that's John Baptist, called an Angel in Malachi, and should be so rendered; until that Angel preach repentance, till that voice of the Cryer warn us, that the Kingdom of Hea­ven is at hand, until he smite us on the side, mind us of our Lords sufferings, that we ought to bear about in our bodies the dying of the Lord Jesus, until his life ap­pear in us.

NOTES and OBSERVATIONS on MAT. 25.7.

[...].

Then all those Virgins arose, and trimmed their Lamps.

HEre follow the effects of the Proclamation of the Lords coming, which are pro­per to the wise, vers. 7. common to wise and foolish, vers. 8, and 9, being a Dialogue between them.

The effects proper to the wise; 1. they arose; 2. they trimmed their Lamps; 1. those Virgins arose; 2. then they arose: those, the word is demonstrative [...], viz. those wise Virgins, they arose, whence arose they? we left them slumbering and sleeping in the 5th verse.

The posture of them who sleep is lying down, Esay 56.10. sleeping, lying down, loving to slumber.

It's spoken especially of the wise Virgins, that they arose from slumbering and sleeping; their slumbering and sleeping is in death and sin, and therefore arising and awaking, is to Life and Righteousness, according to Rom. 13.11. Knowing the time, that now it is high time to awake out of sleep, for now is our Salvation nearer than when we believed: So 1 Cor. 15.34. Awake to Righteousness, and sin not, for some have not the knowledge of God.

1. Note here the nature of sin, it's compared to a sleep, a profound dead sleep, a sleep in death:

Yet it's possible to arise from this dead sleep, Col. 3.1. read on.

2. Then those Virgins arose, viz. when they heard the cry; there is no mention made touching the arising of the foolish: They are the wise only that know the time of Christ's coming, and arise; they only knew the time of his coming in the flesh, which was visibly manifested and exhibited unto mankind, the foolish knew it not, Mat. 16.2, 3. O ye hypocrites, ye can discern the face of the skie, but can ye not discern the signes of the times? How much less then shall the foolish be able to know the time of his Spiritual coming?

Let us be exhorted to arise, Awake thou that sleepest, and arise from the dead, and Christ shall give thee light, Ephes. 5.14. Prov. 6.6. Go to the Ant thou sluggard, con­sider her wayes and be wise; knowest thou not it's a sleep in sin and death which thou sleepest? and it's an awakening of Righteousness whereunto thou art called; the sleep thou now sleepest is a sleep opposite unto Salvation, Rom. 13.12. The night is far spent, the day is at hand, therefore cast off the works of darkness, and let us put on the armour of light, it's now high time.

Reason or means to perswade us how to arise, the sleep is a sleep in death, the Law cannot awaken us, or raise us unto life, Gal. 3.21. Is the Law then against the pro­mises of God? God forbid, for if there had been a Law given, which could have given life, verily Righteousness had been by the Law; but that's the work of Christ, vers. 24. The Law was our School-Master to bring us to Christ, that we might be justified or cleansed by Faith: Elisha's Servant could not raise the Shunamites dead Son; Elisha must go himself, 2 King. 4. the Child is not awakened, therefore he himself must do it.

3. They trimmed their Lamps: the word here used to trim Lamps, is [...], which answers to the Hebrew Phrase, [...], Exod. 30.7. when Aaron trims or dresses the Lamps.

And what is it to trim a Lamp, but to remove what hinders, and to add what furthers the clear and bright burning and shining of it?

And what hinders the clear and bright burning and shining of a Lamp, but the match or wicke of the Lamp, which is of an earthly substance, and sends forth a fuli­ginous and smoaky soyl?

What furthers the clear and bright shining of a Lamp but putting oyl to it, and stirring up the match or wick? both which we have in the forenamed place, Exod. 30.7, 8.

Let me now remember you, what the true and Spiritual Lamp is, what else, but the Divine Doctrine of the Law and Gospel?

What hinders now the bright and clear burning and shining of this Lamp, of the Divine Doctrine, but the earthly and carnal sence of the word? for the Lamp of Divine Doctrine hath a letter and a spirit.

The spirit hath the name, [...], Rom. 7.14. We know that the Law is Spiritual.

Two things therefore hinder the clear shining of the Lamp of Divine Doctrine: 1. the more litteral understanding of the word; 2. the soyl of false glosses, inter­pretations and translations cast upon it.

Mean time we do not go about to disparage the Letter of the Divine Doctrine, for howsoever it straiten and hide the spirit, yet hath it in self a good meaning; as where it's said, Thou shalt not muzzle the mouth of the Oxe that treadeth out the corn, its a work of mercy to the beast: so houses full of good things in the Gospel; they are blessings of God to the man: so Exod. 25 37. thou shalt make the seven Lamps thereof, and they shall cause to ascend the light thereof, that it may give light over against the face of it, so Revel. 4.5. there were seven Lamps burning before the Throne, which are the seven spirits of God; all these are good sences, although the litteral sence obscure and hide the Truth; and therefore the letteral sence is good, although the spiritual be better; and for the understanding of it we necessarily trim the Lamp, top the Light, yet what we take off we do not throw away, or tread under foot, as we are wont to do with the snuff of a candle; and therefore Exod. 25.38. the snuf­fers and snuff-dishes were to be made of pure gold, to receive what might seem re­dundant, or fall off, that nothing be lost.

What helps and furthers the burning and shining of the Lamp of Divine Doctrine, but works of Righteousness and Mercy, Exod. 25.37.

The word we render to trim the Lamp is [...], which properly signifies, to make good, as by correcting or amending what's amiss, and helping and exercising in the good: Thus the Lord speaketh in Jer. 7.3. Amend your wayes and your doings: so 18.11. Return ye every one from his evil way, and make your wayes and your doings good.

[Page 487]4. Observe here the common duty of all Gods People, especially the Ministers of the Gospel of Jesus Christ, to trim the Lamp, to preserve the purity of Gods word, Prov. 6.23. His Commandment is a lamp or candle, and the Law is Light. The Do­ctrine of Conversion and Repentance, preached by John Baptist, is a burning and shining light: the purity of the Gospel, that greater Light, that shines to them that sit in darkness, and the shadow of death, Mat. 4.16. To them Light is sprung up: for so it is ordered by the Father of Lights, that every less Light shine unto a greater; as the Lord commanded Aaron to trim the Lamp continually from the evening un­till the morning, Exod. 27. fine. that the Divine Light may so shine, and ascend up in the dark world until the day dawn, and the Day-star arise in our hearts, 2 Pet. 1.19.

5. Hence we learn, what the true Catholick or Universal Church is; what else, but a company of Virgins, chast, who keep under their bodies? but those other foolish ones, are yet called Virgins; therefore these are called [...], those Virgins; as if we should English the words [...], those notable, those emi­nent, those excellent ones, for [...], signifies eminency and excellency, those who shine as lights in the dark world, in the midst of a perverse and crooked Generation; Such Virgins who are alwayes prepared to go forth to meet the Bridgroom.

Here is great need of Consolation or Comforting the poor souls of many who droop and languish, and are in danger of despairing of the Bridegrooms coming; for so Sion saith, The Lord hath forsaken me: See Psal. 9, 10, 11.

6. Hence we learn how to apply the holy Scripture unto our selves, and how those things which were dark and hard to be understood, may be cleared and made easie to us, Gen. 1. 'tis said, the Earth was without form and void; what this is to us ye read, God said, Let there be light, God that commanded the light to shine out of darkness, hath shined in all our hearts: So my Spirit shall not alwayes, non invagina­bitur, it shall not alwayes be like a sword in a scabbard; which sword of the Spirit is the word of God, Eph. 6. so likewise there are great promises made to Israel and Ju­dah, but what are these to me? read Psal. 73. so we may say of Circumcision. 'Tis that of the heart, Col. 2. Phil. 3.3. For we are the Circumcision, which worship God in the Spirit, and rejoyce in Christ Jesus, and have no confidence in the flesh; and also the Passover, what Notes it? but that we pass from death to life, from the sinful life to the life of Righteousness; there are great blessings promised to Gods People, Deut. 28. and Levit. 26. beside other places: Such were Corn, and Wine, and Oyl, &c. and God is said to have blessed Abraham, in giving him Sheep and Oxen, Men-servants and Maid-servants, Silver and Gold, wherein Job is also said to be blessed: the Prophet teacheth us to top the light, to trim the lamp, Esay 65.16. And he gives us the reason for the former [...], straitnesses of legal and ceremonial promises and bles­sings which consisted in earthly things, they shall be forgotten, by the Disciples or Learners of Christ; and therefore he that sweareth, shall swear by the God of Truth: (i. e.) by Christ who is the Truth, and by him comes Grace and Truth: the Ceremonial Law and Services thereof, the Promises, the Blessings, these came by Moses, but the Truth of all these came by Jesus Christ: He is [...], the Amen, the Faithful Witness.

This reproves the blindness and folly of all meer litteral understandings, who dote only upon a litteral meaning of Gods word, and neither know nor acknowledge any spiritual meaning thereof.

I should not trouble my self with such inconsiderable men as these are, were there not many at this day, who mind only earthly things, yet would be thought to know the heavenly also, when they know only the meer letter of the Scripture, having no spiritual understanding of it; and therefore clamour against the things that they know not: as when 'tis said that John Baptist comes in the Spirit of Elias, or that John Baptist is Elias that was to come, we should deny that there was any such man as Elias the Prophet.

And when we say with the Prophet, that David (which signifies the love of God) shall rule in these last dayes, Ezek. 34.23, 24. I will set up one shepherd over them, he shall feed them, even my Servant David, I the Lord will be their God, and my Servant David a Prince among them; we should therefore deny that there was any such man as David in his Generation.

How foolish and blind are these men, how little do they know of the mind of Christ! does not the Apostle say, omnia in figura contingebant illis? Is there not a Spirit as well as a Letter? and are there not Ministers of the letter, as well as Ministers of the spirit.

Let us be exhorted therefore, to top our Lights, trim our Lamps, and let our Light shine before men; for by the Oyl, wherewith God feeds our Lamp of the divine Doctrine, we are to understand the Spirit of God, Luke 4.18. The spirit of God is upon me, because he hath anointed me, to preach the gospel to the poor, &c. Heb. 1.9. God, even thy God, hath anointed thee with the oil of gladness: 1 Joh. 2.20. Ye have an unction from the holy one, and ye know all things; and 27. the anointing which ye have received from him abideth in you, and is truth, &c. Spiritualia non habent propria nomina; the holy Spirit therefore hath many names, whereby to express the Truth of God.

NOTES and OBSERVATIONS on MAT. 25.8.

[...].

And the foolish said unto the wise, Give us of your oyl; for our lamps are gone out.

IN which words note, that which is common to both is a conference, between the wise and foolish Virgins; wherein we have a request made by the foolish Vir­gins to the wise, and the answer thereunto, in the 9. Verse.

The Request is back'd with a Reason; Give us of your Oyl, for our Lamps are gone or going out: the Request and Reason both, of those foolish Virgins, are like themselves: Give us of your Oyl; they supposed, that 1. The Oyl which the wise have is their own; your Oyl: 2. That the wise have a right to give it, Give us of your Oyl: 3. That they have a right to give it to them, Give us, &c. and their reason is as foolish and unreasonable, for our Lamps are going out.

They foolishly suppose that the Oyl of the Spirit, and the Fruits of the Spirit, which the wise have, is their own; neither of which is true: The Oyl of the Spi­rit is the Lords, Joel 2. Act. 2. I will pour out my Spirit, &c. nor are their works pro­perly their own, but the fruits of the Spirit, Gal. 5.22. the fruits of the Spirit, are love, joy, peace, long-suffering, &c. though by gracious imputation, they are called their works, Isai. 26.12. Lord unto us thou wilt ordain peace, for thou also hast wrought all our works in us.

2. Yet cannot the wise give of this Oyl or Spirit; it is the gift of God, Act. 8.20. Then said Peter, Thy money perish with thee, because thou thinkest that the gift of God may be obtained with money; which he imparts unto men, Eph. 4.7. But unto every one of us is given grace, according to the measure of the gift of Christ. And the Father pours of this Oyl upon the Son, Luk. 4.18. and Heb. 1.9.

3. Although this Oyl of the Spirit be poured out by the wise, yet its none of theirs, nor is it their gift, but Gods; therefore the Pen-men of the Scripture spake wa­rily, Act. 8.18. The Holy Ghost was given by laying on of the Apostles hands, 1 Tim. 4.14. 2 Tim. 1.6. Thus the fruits and works of the Spirit are God's gifts; so is Faith, Eph. 2. and so is Repentance, 2 Tim. 2.

4. Yea though the wise may be said to give of their Oyl, yet not to every one, not to the foolish, not to those whose Lamps are out, habenti dabitur: there is a time when even the foolish shall know, that the Spirit of Love, and Works of Mercy are needful, that they cannot meet the Bridegroom without them; when they shall [Page 489] know and feel their own wants of these; when they shall beg supply of these, and not obtain them.

5. There is a kind of Love even among fools and wicked men▪ they beg supply of not only their own, but others wants also; give us of your oil. Thus the rich man being in Hell, prays Abraham to send Lazarus to his Father's house, to warn his five Brethren, that they might not come into that place of torment, Luk. 16.27, 28.

6. They who are wise to salvation, have store of spiritual riches, the Oyl of the Spirit of Love and Mercy, Prov. 21.20. in the house of the wise is a pleasant treasure, and oyl Psal. 112.3. Riches and treasures are in his house, and his righteousness endureth for ever: which is not to be understood of worldly wealth, for no doubt, many their are, who have not the wealth of this World, yet are they rich towards God, Jam. 3.17. the wisdom which is from above is pure, peaceable, gentle, full of mercy and good fruits.

7. The chaste Virgin-souls, have the Oyl of the Spirit, in there vessels; they have the Unction, 1 Joh. 2. which every one of us hath, in some good measure, if we be Christians, i. e. anointed ones; for so the ancient and Primitive Church described a Christian to be, qui acceptam habuit à Deo Patre substantiam baptismatis, utique Spiritûs sancti, & exinde spei aeternae; Such a one, as had received of God the Father the substance of Baptism, of the Holy Ghost, and thereby of hope of eternal life; so Tertul. And there­fore the Apostle delivers it as a general Character of a Christian man, Rom. 8.10. If any man have not the spirit of Christ he is none of his: So that among the manifold divisions of Christians at this day, this may decide the Controversie, who is the true Christian? who else, but he that is anointed with his Unction, endowed with his Spirit? if any say, they have the unction and Spirit of Christ, as some of all parties do, they are easily discerned, by the fruits of the Spirit, or by the want of them, Gal. 5.22.

8. What ever measure of the Spirit or spiritual good we have, it may profit ano­ther, until the last, godliness is profitable for all things; so Psal.. 16.2, 3. My goodness is not unto thee, but to the saints: so the Apostle desired to impart some spiritual gift to the Church, Rom. 1.11. and the Ministers sow unto the people spiritual things, 1 Cor. 9.11. as being Gods Seedsmen and his Stewards, 1 Pet. 4.10, 11.

But howsoever the Spirit of God, and the gifts of it, are profitable to them that have it, and to others to whom they impart them, from the Lord, yet in the time, when the Bridegroom cometh, the Spirit, and spiritual goods profit none, but those who have them.

Herein is seen a notable point of folly, in the foolish Virgins; Abraham made in­tercession for Sodom, and obtained Lot's deliverance; this was in the way; but in the end it's otherwise, Abraham would not afford one drop of water to cool the rich mans Tongue.

Whence note, the false Unction, in time of need, when the Bridegroom cometh, will not give light; and therefore they desire, Give us of your Oil.

Hereby is decyphered unto us an improvident, secure and negligent Generation, in regard of their spiritual Estate; such as ill husbands are, in regard of their tempo­ral Goods, too many in these days, who waste their own and other mens Substance also, with riotous living: such are these in the Text, who consume their stock of Grace, they think and go about to recover it by the Providence and Piety of others; a lazy sort of people.

2. Hence consider the vain and foolish dependence upon others, for that good, which will not profit at all, unless it become our own: ye shall hear some boast of their good Parents, what a religious Father he had, what a good Mother; what store of Oyl they had in their Lamps: what's all this to thee, that they were good, if thou be evil? if that good be not in thee also: 1 Tim. 1.5. The end of the commandment is charity, out of a pure heart, and of a good conscience, and of faith unfeigned, if these be not in thee also?

But above all, how vainly do men glory in men! their Ministers whom they hear, their precious men as they call them: What is Paul and what is Apollo, but Ministers by whom ye believe? As the Stoick said well, Tell me not, saith he, what Philosophers [Page 490] thou hast heard, but shew me what thou hast learned; so usually men enquire not in what pasture the Sheep hath fed, if she bring a thick Fleece and a full Bag.

Be we exhorted to have our Lamps burning in our hands, it's our Lord's Exhorta­tion, sutable unto the duty in the Text, Luk. 12.35, 36. shine forth by your good works: Solomon described the vertuous Woman, Prov. 31.18. Her candle goes not out by night: but the light of good works cannot shine forth for want of the Oyl of the Spirit in our Lamps, which nourisheth and feeds them. We read, 2 Kings 4.6. when there was no vessel left to receive, then the Oyl ceased; so on the other side, the want of good works causeth the Oyl of the Spirit to fail: As Zedekiah's Sons were slain before his eyes were put out; even so when good works, which are our Chil­dren, fail, the Lamps are extinct, and fail also.

3. Hence observe what is the Christian life inwardly, the Oyl or Spirit of God it self; so 1 Joh. 1. the Spirit is life: this burns as a fire, as the Spirit is called, Matth. 3.11. and this Oyl, Spirit and Fire shines forth in a Flame of Works, of Love and Mer­cy unto the World: Let your light so shine before men; so that God the Father, Son, and Spirit, and the wise Virgin-souls all shine by one and the same Light unto the dark world: for God is Light, 1 Joh. 1.5. so I am the light of the world, saith the Son; and so is the Lord the Spirit, which Light of Life shines forth in the Virgin-souls, Isai. 60.1, 2. Arise, be enlightned or shine, for thy light is come, and the glory of the Lord is risen upon thee: for behold, the darkness shall cover the earth, and gross darkness the people; But the Lord shall arise upon thee, and his glory shall be seen upon thee: where what in Vers. 1. is called Light and Glory, in the 2. Verse is called the Lord himself: whence it is, that the Saints of God, the pure Virgin-souls, they are also called, the light of the world, Matth. 5.14.

4. Note here, the dismal darkness of the sinful Soul, when the light of the divine Spirit is extinguished; when the Lamp is gone out: The candle of the wicked shall be put out, as he that hath lost a light, is in greater darkness than he was before: Job 18.6. The light shall be dark in his tabernacle, and his candle or lamp shall be put out with him: So again 21.17. How is the lamp or candle of the wicked put out! the light that is in them is darkness, and then how great is that darkness!

5. Hence it appears, that wicked men and fools, which are the same, are spi­ritually dead, even while they live; dead in trespasses and sins, Eph. 2.1. You hath he quickned who were dead in trespasses and sins: Hos. 13.1. When Ephraim offended in Baal he died: So 1 Tim. 5.6. She that liveth in pleasure, or delicately, is dead while she liveth, Luk. 15.24. for this my son was dead, and is alive again. Yea such foolish Vir­gins are twice dead, the first Life was one and the same with the living God; for God made man upright, saith the Wise man, Eccles. 7.29. Notes on Rom. 7. they therefore who are recalled again to the participation of Light and Life, 1 Pet. 2.9. and have kept under their bodies, and mortified their carnal lusts and appetites; yet retain not the Oyl of the Spirit in their Lamps, but improvidently and negligently let them go out, yea quench that holy sire kindled in them, 1 Thes. 5.19. These are trees whose fruit withers, nay without fruit, twice dead, pluckt up by the roots; operam & oleum perdiderunt, they have lost all the Oyl of the Spirit of light and life, all their labour of love, their Lamps are gone out; the only reason of these absurd and unreason­able deeds of darkness, which at this day are committed by those, who yet would be thought to walk in the light; both national and personal: Such are the national engagements of Christians in bloody Wars, who rather should be the Light of the World. The like we may say of those whose deeds of darkness extend not to the whole Nation, yet much eclipse the light of the Christian Name in many; what's the reason, but the reason in the Text, their Lamps are gone out? [...]. in the dark all colours are alike,, there are who profess, that all Women are alike to them; all mens goods are to them as their own; their Lamps are out, they have lost that discrimen honestorum & turpium, that Light whereby they might discern be­tween things that differ, and the Light that is in them is darkness: the Apostle re­fers these actions to the same cause, Eph. 4.17. They walk as other Gentiles walk, in the vanity of their mind, having their understanding darkened, being alienated from [Page 491] the life of God, through the ignorance or blindness that is in them, because of the hardness of their hearts.

How came it to pass that their Lamps were gone out?

They trimmed them not, they neglected them and their time; they arose not from their slumbering and sleeping: so that from him that hath not, shall be taken away, e­ven that which he seemeth to have.

Wherefore let us be again exhorted to have Oyl every one in our Lamps; to which the Apostle enjoyns a serious examination of our selves, whether we have this Unction in us or no, 2 Cor. 13.5. Examine your selves, whether ye be in the faith, prove your own selves; know ye not your own selves, how that Jesus Christ is in you, ex­cept ye be reprobates?

NOTES and OBSERVATIONS on MAT. 25.9.

[...].

But the wise answered, saying, Not so, lest there be not enough for us and you: but go ye rather to those that sell, and buy for your selves.

NOw come we in the 9. Verse to the Answer of the wise Virgins unto the Re­quest of the foolish, but the wise answered saying, Not so, lest there be not enough for us and you: but go ye rather to them that sell, and buy for your selves.

Which Answer of theirs is either, 1. Negative or Elliptical; or 2. Positive and Ironical.

1. The Negative Reason is Elliptical, wherein the note of negation is wanting, as often it is in Answers; as in that Answer, Lest when ye gather the tares, &c. which is understood in the Reason: So here, lest there be not enough for us and you, and here­in the wise answer the foolish according to their wisdom.

The Reason also may be in regard of God, who is jealous of his own honour, and would not that it should be given to another; and therefore that the Virgin-souls should not give of theirs to others, because he crowns the righteous, 2 Tim. 4.8. Henceforth is laid up for me a crown of righteousness, which the Lord the righteous Judge shall give me at that day; and not to me only, but unto them also that love his appearing: So Psal. 24.5. He shall receive the blessing from the Lord, and righteousness from the God of our Salvation: So threatning wicked men, Psal. 69.27. Add punishment to their iniquity, let them not come into thy righteousness.

2. The Positive Answer is Ironical: Go ye rather to them that sell, and buy for your selves; and herein the wise Virgins answer the foolish according to their folly.

1. The wise Virgins answer the foolish negatively, where there is an Ellipsis or want, Nay, or Not so.

The Reason of this Ellipsis, and defect of the Negative, is from an Hebraism, ac­cording to which, things unpleasing are either wholly suppressed, as here, or some­thing else is put in the place of it, as [...], another thing; whence, as by manifold other Examples, appears the inoffensiveness and modesty of the holy Tongue, which declines all language that might grate the Ear; because the hearing is, omnium sen­suum tenerrimus, the most tender of all the senses.

What Reason may be rendred for this, why is there not enough for both?

To which I answer, There is enough, even an abundance of the Spirit, and of spi­ritual good things, of righteousness, Amos 5.24. Let judgment roll down as waters, [Page 492] and righteousness as a mighty stream; Micah 4.5. peace; Esay 66.12. joy, fulness of joy, joy unspeakable.

2. As there is abundance of these, so the Lord requires an abundance of them to be in us: [...], Matth. 5.47. If these things be in you, and abound, 2 Pet. 1. &c.

3. Hence we are required to covet earnestly the best things, the best gifts, 1 Cor. 12.31. and 14.1. [...], follow after charity, and covet spiritual gifts, &c.

Lest there be not enough for us and you; first for us, then for you.

In this sence, Charity begins at home, and the love to another is measured by love to our selves: —as thy self: For our love ought to be carried toward our God with all earnestness and intenseness; out of which love we love our selves, and out of that love to our selves, we love our neighbour: if therefore thou be wise, it is for thine own benefit that thou art so; Tibi seritur & metitur: Wisdom implies that the main profit will not redound to wisdom it self, which hath honour and wealth enough in her self.

No, nor does the profit redound to those who publish the Wisdom unto men; for they at most mens hands fare but hardly for so doing, as the Wise man implies (un­less a man speaks placentia) Prov. 14.23. In all labour there is abundance, but the talk of the Lips, bringeth only want or tendeth to poverty; so that we hence learn, there is a kind of honest self-love, Prove. 9.12. If thou be wise, be wise for thy self: however the wise abound with the Oyl of the Spirit, yet they think all little enough; the Reason is because the very Essence and Nature of Christianity, consists in a progress, increase and going on, 1 Thess. 4.1. I exhort you in the Lord Jesus, that ye increase more and more, as ye have received of us how ye ought to walk, and to please God.

4. Hence appears that heroical love of divers Saints recorded in holy Writ, who hazarded and offered to hazard their own salvation, for the salvation of others; thus Moses, Blot me out of thy book; so Paul to be an Anathema Maranatha for his Brethren the Jews, Rom. 9. But above all, the rest, the Lord Jesus Christ, Eph. 5.1.2. Be ye therefore followers of God as dear children, and walk in love, even as Christ hath lov­ed us, and given himself for us, an offering and sacrifice of sweet smelling savour to God.

Nor are these Examples set before us in vain, but propounded to us for our imi­tation. It was the Speech of the Jews, concerning the Messiah, that he should be [...], a man of expiation; who should give his life a ransom for many; and the same is required of us, in our measure, Eph. 5. as Christ loved us, that we also lay down our lives for the brethren: for, for a good man, one will even dare to die, [...],Philo.

Know we therefore, we cannot meet the Bridegroom without Oyl of our own, without the Spirit of Power, Wisdom, Love and Mercy; we cannot meet the Bride­groom without our Lamps burning.

1. Use hence is, for reproof of those, who think they have never enough of this Worlds goods; like the Horsleech, the barren Womb and the Grave: but as for the heavenly Goods, Graces or Virtues, and Powers of the World to come, they have soon enough of them.

2. This may reprove those foolish ones, who add unto their folly and increase it, and think they never have enough of it; Venter impiorum insaturabilis, Prov. 13.25. Envy it ceases not, until it rot the bones, and kills the silly one: So we may say of Pride, Covetousness, and the rest, as Uncleanness in our days most rife, Eph. 4.18, 19. of such, who walk in the vanity of their mind, having their cogitations darkened, and being stran­gers from the life of God, through the ignorance that is in them; because of the hardness of their heart: wherefore Prov. 14.14. The heart that declineth, shall be filled or satis­fied with his own ways: For as the wise are never satisfied with the Oyl of the Spirit, until they be filled with the Spirit, and with all the fulness of God, Eph. 3. so nei­ther do the foolish say enough, until they be filled with all unrighteousness, Rom. 1.29.

Here the poor disconsolate and misgiving soul complains, alas, I find not that liv­ving word, that lamp of life in me! what a joy and comfort was it to the Prophet, Jer. 15.16. Thy words were found by me, and I did eat them; and thy Word was unto me the joy, and the rejoycing of mine heart, for thy Name is called upon me, O Lord God of Hosts.

O what Consolation must there needs be unto those Daughters of Sion, Whose filth the Lord hath washed away, and whose blood he hath purged by the spirit of judge­ment, and by the spirit of burning, Esay 4.4. what burning, what shining lights are these? holy Job recounts how it had been with him in former time, Job 29.1, 2. When his candle shined upon my head. He calls this speech a Parable, and therefore we are to esteem it like the Text; his Candle, his Living Word, (i. e.) the mind of Christ, 1 Cor. 2. ult. according to his light, he walked upon the darkness, as the light or lamp upon the head casts the darkness underfoot; as the Lord is described in the 18th Psal. vers. 19. Darkness was under his feet: So again, the Rock was poured out with me, rivers of oyl: there are who would have these words hyperbolical; where by the Rock, He may allude to Arabia Petrea where he lived; but the word is rendred Petra the Rock, as Christ is called, 1 Cor. 10. which was resolved into rivers of oyl, or rather distributions, as the Hebrew word signifies, and not the divisions, Heb. 2.4. Spiritûs sancti distributionibus; so the Syriack hath the word, [...].

If such shining lamps doubt whether they have oyl enough for themselves, and have none to spare, what shall become of me who am as the widow, with a little oyl in her cruise? be not a fool, cast it not away, though it be but a little oyl; the least quantity of oyl is oyl: as they say of what is Homogenial, Minima pars auri est aurum. The Spirit of God is Homogenial, every part of the Divine Spirit is Spi­ritual, and to every one is given Grace; give the first fruits of thine oyl to Elijah, as the Widow did; the Lord owned him for the Lord the Spirit: hast thou a little Faith, cast not away thy small measure of Faith, cast not away thy shield of Faith, whereby thou wilt lye open to the temptations of the Evil One, Hebr. 10.23. Hold fast the profession of thy Faith without wavering. Hast thou Chastity? keep thereby thy vessel in holiness and honour, if thou cast that away, thou wilt be more and more corrupted: Chastity may be likened to a new garment kept clean and brush'd, so laid up, till it has got a stain, and then you care not where you lay it. Hast thou a little strength? enfeeble it not; the weak heart commits many abominations: hast thou but little strength, be faithful in that little; he that neglects small things, shall fall by little and little.

Let us be exhorted from hence, to increase and abound with the oyl of the Spi­rit, to set our selves no stints, lest there be not enough for us, 1 Tim. 6.18, 19. Let us be rich in good works, ready to distribute, willing to communicate, laying up in store for our selves a good foundation against the time to come, that we may lay hold on Eternal Life, which treasure saves from death, 1 Pet. 4.3. there is an [...], an ex­cess, enough of sin, how little soever, Josh. 22.17. Is the iniquity of Peor too little for us, from which we are not yet cleansed until this day? Ezek. 44.6. For thus saith the Lord, let it suffice you of all your abominations.

2. Be we exhorted to covet Spiritual Gifts, that's a good kind of covetousness, as there is an evil kind of it, an evil covetousness, as of the evil, there is none worse, so of the good, none better: in Wine is excess, no excess in the Spirit; Drink O my Friends, drink O my well Beloved.

Now follows the second Corollary of this Ironical Answer in these words:

Go rather to them that sell, and buy for your selves; which is the Positive and Iro­nical Answer of the wise Virgins, unto the request of the foolish; divers there are who misunderstand this positive Answer of the wise Virgins: such is the nature of an Irony, that under the shew of friendly words, as giving good counsel here, men deride and mock such as are worthy to be so used by reason of their folly.

And thus the wise Virgins send the foolish to buy oyl of those that sell; what oyl is this, and who are they that sell it? the oyl is the false unction or anointing (for oyl in Scriptur [...], as likewise water, so also fire, &c. are taken both in a good and [Page 494] an ill sence) which oyl is vended and sold by a great trade of Antichrists: Does not St. John tell us there are many Antichrists? For as the oyl which the wise Vir­gin Souls have in their Lamps, is a figure of the good spirit of God, according to St. Luke 4.18. and other places: So the oyl which the foolish Virgings are sent to buy, is a figure of the Evil Spirit: for so Ʋnum contrarium oppositum est suo contrario; to the foolish or wicked one, the curse is like oyl entering into his bones.

The reason of this Ironical Answer to the foolish Virgins, may appear, partly in regard of their improvidence and folly, they neglected the oyl, that true unction from above, which they might have received from the Holy One, 1 Joh. 2. and they give heed to lying Spirits, false unctions, and doctrines of Devils; they abuse the patience and long-suffering of God, which might have been salvation unto them: And therefore it is just with God to give up such men, who render themselves incor­rigible to the exprobration and scorn of his Saints and People; it is just also for the wise Virgins, who have the same mind with God, to rejoyce at the last and great vengeance of God, which he executeth upon impenitent men, Psal. 58.10. The righ­teous shall rejoyce, when he seeth the vengeance and shall deride, Psal. 52.6. they shall laugh; for wisdom hath been ever accounted folly in the world, and hath been de­rided and scoffed at by the foolish world as such, Wisd. 5.3, 4. This is he whom we sometimes had in derision, and a proverb of reproach; we fools counted his life mad­ness, and his end to be without honour: And the Apostle, 1 Cor. 4.10. We are fools saith he, for Christ's sake, but ye are wise, therefore it is just, for it is written, 1 Cor. 1.19, 20, I will destroy the wisdom of the wise, and will bring to nothing the under­standing of the prudent.

Hence it appears, that it is a trade driven in the visible Church, by those who sell a false unction, an oyl and anointing contrary to the unction of the Holy One: an [...], it's a commodity such as it is, that brings great gain to the Crafts-men: we read of the spirit of Antichrist, 1 Joh. 4.3. to be a spirit of errour; and Mark 1.23. an unclean spirit, Hos. 4.12. and 5.4. the spirit of whoredoms; Eccles. 7.8. a proud spirit: better is the patient than the proud in spirit, Rom. 7.8. 'tis called a spirit of slumber. The oyl of these evil spirits soyl the Lamp of the Word, and makes it give a false light: We read Rev. 10.13. among the rest of the trade and traffick of Babylon, Oyl, and the bodies and souls of men: now the fools of this world are Commodities unto these Oyl-men, these who sell the false Unction, even their slaves; wherefore let us beware, and be watchful over our own Spirits, and let not our Souls be sold for nought: The fools of this world are customers unto these Oyl-men, these who sell the false Unction.

NOTES and OBSERVATIONS on MAT. 25.10.

[...].

And while they went to buy, the Bridegroom came, and they that were ready went in with him to the marriage, and the door was shut.

WE have heard the Proclamation touching the Coming of the Bridegroom, here followeth the Coming it self, with the events and adjuncts of it; 1. Joyful to the wise, they who were prepared, entred, &c. 2. Sad unto the foolish, when the wise were entred into the Bride-chamber the door was shut; they desire entrance, were excluded; the Adjunct, the coming of the Bridegroom fell out at that same time when the foolish Virgins went to buy their [Page 495] Oyl: So that we have in the words these Divine Truths or Doctrines,

  • 1. The foolish Virgins went to buy their Oyl.
  • 2. The Bridegroom came.
  • 3. He came while they went to buy their Oyl.
  • 4. The wise Virgins who were prepared went into the Marriage.
  • 5. When they went in the door was shut.

To begin with the first, the foolish Virgins went to buy Oyl; what Oyl they went to buy may appear, if we remember what Oyl they begg'd of the wise Virgins, give us of your Oyl, it was the wise Virgins Oyl, they went now to buy.

1. Reason of this may be, it was the advice and counsel of the wise Virgins so to do.

2. Reason is, they found by their own experience, that their own false Unction would not serve the turn.

3. They knew they ought or must have of the wise Virgins Oyl of their own.

1. Observe hence the Oyl of the Spirit and works of Mercy (which are here meant by the Oyl) is a commodity that is to be had, there is an abundance, a fulness of the spirit, and spiritual good things, Amos 5.24. Judgement runs down like waters, and Righteousness as a mighty stream.

2. Observe the Oyl of the Spirit, &c. is a commodity that's saleable: and 1. we learn what is not the price of it, Prov. 14.15. The simple believeth every word, but the prudent man looketh well to his going; so that one and the same thing is couched and meant under divers names, as Prov. 23.23. Buy the Truth and sell it not, also Wis­dom, Instruction and Ʋnderstanding; the same is meant by the treasure hidden in the field, Mat. 13.44. even the field of the mans heart: Such is the goodly pearl which the Merchant bought, vers. 46. So that these Commodities are vendible, and to be bought, we know well what belongs to buying and selling; the main thing here to be enquired is, what is the price of this Spiritual Oyl?

Surely all the money in the world will not purchase the same: We read Act. 8.28. Simon Magus was accursed for having such a thought in his heart.

What then is the price? surely no less than all that every man hath, Mat. 13.44, 45, 46. Luk. 14.33. Whosoever he be of you that forsaketh not all that he hath, can­not be my Disciple.

For he who truly loves God, his Spirit, his Righteousness, he loves him with all his heart, so that he hath nothing so dear, but he must, he can, he will readily part with it: This is to hate Father and Mother, &c. and a mans own life, for the Kingdom of Heavens sake; Thus he sells all, and buyes the pure Oyl of the Spirit with all that he has, whatsoever may intervene or hinder his purchase: The Old Philosophers knew this, and therefore perceiving that much of this worlds goods hindered them from that wisdom which they desired, they parted with all their wealth: So did the Cynick Diogenes, so did Bias, so Crates and others; so, yea much more the wise Virgin-souls have done, and do forsake all that they have for the purchasing of that Spiritual Oyl, and happy they who can so obtain it: ‘Foelix qui Christum fortunis omnibus emit.’ Yea, he refuses no pains for the obtaining of it; and these are the money wherewith he obtains the purchase: therefore the Prophet having made an out-cry, who would buy the Spiritual Riches, Esay 55.1. then vers. 2, 3, and 4. he tells us, that our la­bour of Love, and our obedience is the true money, the true price of this Spiritual Merchandise, Act. 5.33. with Prayer, Luk. 11.13.

Again, these words are understood by others, as a serious answer of the wise Vir­gins to the foolish; Go ye unto them that sell, and buy for your selves: and then we must enquire how this Oyl of the Spirit, and works of Mercy can be said to be sold, and for what price, and who they are which sell them: to sell we know is to transfer and pass over ones right and propriety of a thing to another, &c. as Gen. 25. Esau did sell his birth-right to Jacob, at an undervaluing price: What profit shall this birth-right do to me?

[Page 496]3. Observe, they who hope to meet the Bridegroom at his Coming, must have the Oyl of the Spirit of Grace, and works of Mercy; this Oyl they must have in their own Lamps, the Word and Spirit must burn and shine in them.

It is not enough to hear and know that the wise Virgins have Oyl in their Lamps, unless they have the like Oyl also in their own: Alas, what benefit was it unto Ja­cob and his Sons, when they knew there was Corn to be had in Aegypt, unless they went down thither to buy, and eat of it? or will it quench the thirst of Ishmael to hear of water, unless he come and drink of it? Gen. 21. and what will it benefit thee who art called Jacob to hear of Christ, the bread of Life, unless thou feed on him? nor will it quench Ishmaels thirst (the hearer of God, which is Ishmael) to hear news of the Spirit, unless we come unto Christ who gives the Spirit, and invites us unto himself, Joh. 7. He that is a thirst let him come unto me and drink; he must come himself and drink, otherwise he cannot have his thirst quenched; this is of greater moment than perhaps we are aware of; for commonly the Minister speaking of the Word and Spirit, such discourse becomes familiar to him, and he perswades himself, that what he speaks hath a growth in him, and proceeds from a Living Form and Principle in him; whereas indeed it is oftentimes no more than an habit, as of some Art which a man may have, yet be no whit the better man.

The like may be said of many people, who hear much of Divine Arguments, and are prone to think, that what they hear they have living in themselves, whereas of­tentimes their Lamp is out.

O how much better were it to seek and examine our selves impartially, whether Christ and his Spirit be in us or no? 1 Cor. 13.5. we find Luk. 2. that a clear light shined about the Shepherds, and the Angels told them that Christ was born in the City of David, and they heard a Choire of Angels singing Glory to God, &c. yet this did not satisfie the Shepherds, till they went and came to the City of David where the Messiah was born.

The Light of the Law, which is a Lamp and a Light, shines clearly in the obedient lives of Gods people; and the Doctrine of John Baptist the Angel, Mat. 11. points us unto Christ; but we are not satisfied until we come unto the true Messias himself, into Bethlehem, the City of David, the house of the Living Bread, the City of his Beloved; until we be with him, and he be Immanuel, God with us; and we be par­takers of the Unction from the Holy One.

2. The Bridegroom came.

Let it not seem tedious unto you to hear so oft of the Coming of the Bridegroom; For me to speak the same things to you, to me indeed it is not grievous, but for you it's safe, Phil. 3.1.

And because it is safe for us, and should be so, our Lord spends so much time up­on this Argument, and with so great varieties of expressions throughout this Chap­ter, and a great part of the former.

Let me remind you therefore, that the coming of our Lord, is either Universal, when every eye shall see him, Rev. 1. or more particular, both in regard of several Churches and Persons; and there is no doubt, but the particular Coming is here meant, and not only the general: For the Apodosis or Reddition to this Parable, is in vers. 13. directed to the then present Auditors of our Lords Doctrine, as well as to succeeding Churches, Watch ye therefore, &c.

Hence we may observe the main object of our hopes and expectations, The Com­ing of the Lord Jesus Christ.

Hence also may be reproved desperate men, men without hope, who look for no better thing, Esay 33.2. O Lord be thou gracious unto us, we have waited for thee, be thou their Arm every morning, our Salvation also in the time of trouble.

3. While the foolish Virgins went to buy their Oyl, the Bridegroom came.

These words contain the most doleful and miserable surprize of the foolish Vir­gins, who then went to buy when the Bridegroom came.

Note hence how dangerously unseasonable even one of the best actions may be; how good is it, yea how necessary to get the Oyl of the Holy Spirit? Buy Wisdom, [Page 497] buy Ʋnderstanding, Prov. 4.5, 6, 7. so [...], signifies, and we turn it so, Prov. 23.23. Buy the Truth and sell it not: And these Virgins now traded for the goodly Pearl; they now sought the treasure hid in the field, they now went to buy the Holy Ʋncti­on, and what was amiss now in this their good action, but only their unseasonable­ness? How much more unseasonable is it to spend our precious time in actions of indifferent nature, lawful in themselves, though not seasonable at all times?

Let us here take timely notice of others misery, for the prevention of our own, the foolish Virgins, all their time pleased themselves with a false Unction, an [...], a contrary anointing, a contrary teaching, such our Lord tells us shall come, even false Christs, and shall deceive many: They all their time pleased themselves in following false lights, of their own knowledge, falsly so called, and the light that is in them is darkness.

Yet much more dangerously unseasonable are all sinful actions, as St. Peter taxes those, who count it pleasure to riot in the day time, 2 Pet. 2.13. if otherwise lawful actions, because unseasonable prove dangerous, if pious and good works be fruitless and unprofitable to those who perform them, because unseasonable, how much more unseasonable and unlawful are actions in their own nature sinful? Mat. 24.

Note hence how precious our time is in this world! so that, not only upon the well or ill spending of it, in good or evil actions, but even upon our seasonable or unseasonable spending of our time in what is good, depends our everlasting happi­ness or misery.

Let us be exhorted then to buy this best of all Commodities, the unum necessarium, the Spirit of God, Psal. 112. when we buy other necessaries we must part with a va­luable price, and that we part with is lost as to us, but in this commodity of all things, invaluable, without price, yet great gain; be we further exhorted to buy this Oyl seasonably, furnish and trim our Lamps betimes, that our Lamps may be burning when the Bridegroom shall appear, 2 Pet. 3.

4. They who were ready went in with him to the Marriage.

Here we must enquire what is meant,

  • 1. By [...]·
  • 2. By going in:
  • 3. What it is to be ready.

The word [...] signifies not only the Marriage of the Bride with the Bridegroom, but also the Marriage Feast, Mat. 22.2. and Luk. 14.8. and also the place where the Feast is kept, the word may be used largely here, Mat. 22. the state of bliss and happiness, the Kingdom of God is signified by this Marriage; for wherein consists the Kingdom of God, but in Righteousness, Peace and Joy in the Holy Ghost? according to which the great King hath his Three Royal Cities, 1. Sedech, which is Righteous­ness; 2. Salem, which is Peace, of both which Melchisedech was King, Heb. 7. 3. Shu­shan, (i. e.) Joy; of which the 45th Psal. 13, 14, 15. The enjoyment of Eternal Life, and the Kingdom of God is here expressed by entrance into these, as may appear Psal. 69.27. Add iniquity unto their iniquity, and let them not come into thy Righte­ousness, into Peace, Isa. 57.2. He shall enter into Peace, they shall rest in their beds, each one walking in his uprightness, into Joy, Mat. 25.21. His Lord said unto him well done, thou good and faithful servant, thou hast been faithful over a few things, I will make thee Ruler over many things, enter thou into the joy of thy Lord.

3. They who were ready to enter in, &c. went in, &c. the word we here turn ready, is [...], which the Etymologist understands, quasi [...], missi in viam, such as are set in the way: And thus they who are ready to enter into the wedding Chamber are such, as the Lord hath set in the way of his steps, Psal. 85.13. Righte­ousness shall go before him, and he shall set us in the way of his steps; the Vul. Lat. hath paratae, (i. e.) made fit, and as we turn it ready.

Now, how are the Virgins made ready or prepared for entrance into the Bride-Chamber?

It's a long work, and requires many acts, which yet may be reduced into two ge­neral ones; 1. the Law, 2. the Ministry of John Baptist, Correction, Instruction, both [Page 498] which are wrought by the divine Light, Ephes. 4.14. Awake thou that sleepest, arise from the dead, and Christ shall give thee light: which are both together, Psal. 94.12. Blessed is the man whom thou correctest, and instructest out of thy law, that thou maist give him rest from the days of adversity. This correction the Lord himself works by his Law, which is our Schoolmaster unto Christ, and polisheth or prepareth and maketh us ready for entrance into his rest. 2. the second preparation by John Baptist's Mi­nistry is the Doctrine of Repentance and amendment of Life, tending to the same entrance: So that we see, there must be a preparation, a making ready of the Vir­gins, before the meeting of the Bridegroom; much work, before their entrance in unto the Marriage-feast.

The fruition of everlasting bliss and happiness is with the Lord, the wise Virgin-souls enter into the Wedding-chamber with him; they live with him, they reign with him, they are glorified with him, they sit with him in heavenly things, they are ever with the Lord.

No entrance into Righteousness, or Life, or Peace, or Joy, or Glory without him: He who is the glory of his people Israel, the righteousness, 1 Cor. 2. the eternal life, 1 Joh. 5. the peace, Eph. 2.

Hence we may consider, how partial is our self-love, how full of flattery, that we can perswade our selves into a good opinion of our own estate; that we shall enter into life with the Lord Jesus, yet not die with him; that we shall reign with him, yet not suffer with him: whence note, that eternal Life is a state, a condition to be entred into, wherein really we are not yet entred.

This may serve for reproof of those fools, who are without, and unprepared for entrance into the Wedding-chamber, as their empty Lamps, their Garments of the old Man, evidently declare them; yet so fancyful they are, so full of imagination, that they think themselves within the Marriage-room.

These go not in with the Bridegroom, through the door of mortification, they climb up some other way, Joh. 10.

But let us, from their Example, be exhorted to prepare our selves, that we may be found worthy to enter with our Lord into his Rest.

And the door was shut, [...].

The event of the Bridegrooms coming is joyful to the wise Virgins, they enter into the Bride-chamber, where they are secure, the door being shut: sad unto the fool­ish, who come and petition, but too late, and are excluded; so that for the security of the wise, the door is shut.

Ye remember the 12 first Verses of this Chapter, are wholly the Protasis or Proposition of a Parable, without any Reddition at all to it, except only in the 13. Verse.

It's left therefore to us to enquire, what's here meant by the door, and what by the shutting of the door?

What a door is, we may understand by the uses of it; as to keep some things or persons within or without, to open and shut, to let in and let out; it's the common passage in and out of the house.

By the door here is meant the entrance into the Kingdom of God, which is the mercy of God in Christ, and Faith in him; for so Christ calls himself the door, Joh. 10.7, 9. and Faith is called the door, Act. 14.27. whence it is that Christ and Faith, his Name, and Faith in his Name, are taken promiscuously one for other, Gal. 3. 1 Cor. 13.5. Examine your selves whether ye be in the faith; know ye not that Je­sus Christ is in you except ye be reprobates? So Act. 3.16.

They also who preach Christ, or preach the Faith, have a door opened to them; such a door Paul had at Ephesus, 1 Cor. 16.9. and he intreats the Colossians to pray, that a like door may be opened to him, Col. 4, 3, 4. Through this door he went in to the Thessalonians, 1 Thess. 1.9.

2. This door, which is Christ, and Faith in him, is opened by the Lord, when he enclines the Ear, or enlightens the Understanding, and perswades the Heart to admit and receive the word of Faith; and thus Faith is said to be the gift of God, Act. [Page 499] 10.43. Ephes. 2.8. and thus the Lord opens the door of Faith, Act. 14.26.

3. This door of Faith is also opened, by the assenting of our Judgment, and con­senting of our Wills, unto the divine Truth reveiled unto us, by the word of Faith and Preachers of it.

And thus that which is, in the former respect called the gift of God, in this latter regard, is the duty of man, which the Lord requires of him, as Rev. 3.20. Behold I stand at the door and knock: Thus the Lord Jesus may be said to knock by the Word of his Grace, and his Ministers the Publishers of it, when he manifests him­self unto his Believers, and obedient ones, Joh. 14. Thus the door is opened by the Lord perswading, and the man yielding and consenting, as Esay 50.5. The Lord God opened mine ear and I was not rebellious.

4. The door, which is Christ and Faith in him, is here said to be shut: It is not here said who shut it; but that will not be hard to understand, now we know who opened it, though the shutting of the door be in an inverse order: For 1. The Lord reveils his word; 2. He opens our ears and hearts, whereby we may hear, consent and obey: So the Lord opened the heart of Lydia, Act. 16. But in shutting the door it is otherwise; for God speaks once and twice, ofttimes, and man regards it not, Job 33. yea man he opposeth the word of God, and shuts his heart against it, contradicts and blasphemes it: when the man thus shuts the door of his heart against the Lord and the word of his Grace, it is just with the Lord, to yield such a one up to a mind void of judgment; and to open the door of Faith to such as are disposed by Gods preventing Grace thereunto: Act. 13.46. Then Paul and Barnabas waxed bold, and said, It was necessary that the word of God should first have been spoken unto you; but seing ye put it from you, and judge your selves unworthy of everlasting life, lo, we turn to the gentiles. So also, Esay 6.9. see Gods judgments for disobedience.

Hence we learn, that they are worthy to be excluded of the Lord, and shut out of the Marriage Chamber, who seclude and shut out themselves.

Observ. 5. Here take notice, that the Lord sets bounds and limits unto his Mercy, Patience and Long-suffering, lest it should be abused, and limits it with Justice and Severity: These are termini licentiae, bounds beseeming Gods Mercy, Exod. 36.6. where the Lord declares his Name [...], that he is gracious to all, merciful to the evil; [...], that he keeps mercy: the [...] is in whom, implying, him the Lord shews mercy in, even Christ, who is [...], i. e. bears, ferens & auferens, the Lamb of God that takes away the sins of the world; [...], he bounds these great Names of Goodness and mercy, with Justice and Severity.

For should the gate of mercy stand always open, no care or thought would be taken for entrance into that bliss and happiness; and therefore the Lord requires our knocking by our utmost endeavours of Faith and Obedience and Prayer, that it may be opened unto us: and in justice he shuts the door of Faith against the despisers, Act. 13.41. so that they shall in no wise believe though one declare truth unto them; yea, he shuts the door of utterance, and makes those who should declare the truth dumb, Ezek. 3.26. I will make thy tongue cleave to the roof of thy mouth, that thou shalt be dumb, and shalt not be a reproving to them, for they are a rebellious house.

The reason of this is, partly in regard of the wise, and partly in regard of the fool­ish: in regard of the wise, it's a door of inclusion, to preserve and keep them safe within; in regard of the foolish, it's a door of exclusion, to keep them out: In re­gard of the wise, the shutting of the door of mercy is for their safety, as the shutting of the door of the Ark, was for the preservation of those in the Ark, Gen. 7.16. God shut in Noah.

2. In regard of the foolish, the door was shut for their everlasting rejection and ex­clusion from bliss and happiness, who had so long abused the mercy and patience and long-suffering of God, and now justly come short of it.

4. Observe here the everlasting safety of all those who are wise to salvation, they are secure and safe, when all the world about them was in perils: this was represent­ed by Noah, safe in the Ark, when all Mankind perished in the waters: This is meant by that Evangelical Promise, which we read so often in the Prophets, my people shall dwell safely.

Observ. 5. Here is an end of all molestation and trouble, which is not to be look­ed for but by the wise, the door is shut: so true is that of our Lord, in the world ye shall have trouble and tribulation, Joh. 16. He speaks this to the men of the world, but to his Disciples; who by how much more obedient they are, so much more op­position they meet with from the world, which lies [...], in the evil one; which because it's contrary to the Wisdom of God, and to his Righteousness and Truth, it's always troublesom and vexatious unto Gods people: whence as the evil one is [...], the troubler, so wicked men, his members, are [...] and [...], such as cause labour, trouble and molestation unto the Saints of God; insomuch as if any one walked as Christ walked, as all ought to do who profess his Name, 1 Thess. 4.1. there is no security from the world, until the door be shut.

Let us be hence exhorted, to take the advice of the wise Virgins, while it is time, and before the time comes that it will be Ironical unto us; let us buy the Oyl: good husbands and wise men buy commodities when they are most cheap, that they may vend them when they are dear.

The Lord here sets before us and all men in their generations, the final state and condition of foolish and ungodly men, that by their irremediable and unavoidable miseries we may timely beware: and therefore the words are in the Present tense, [...], which we render in the Preter-tense: things represented before our eyes as present, oft-times make a deep impression.

Be we exhorted therefore to prepare our selves, or make our selves ready, that we may go in with the Bridegroom into the Marriage; but alas what can we do? can we move a hand or think a thought towards making our selves ready? I answer, we are first required to be passiive, and suffer our selves to be wrought upon, patere Deum: whence it is that the Lord in Amos 4.11, 12. requires this duty of us; the word is passive, [...], prepare, be prepared; which we may note out of the Book of Esther, how the Virgins were to be prepared, whom Ahasuerus should own and ac­cept of.

Our Lord, in a Parable to the same effect, Matth. 22. tells us, of a Wedding-garment, which he who had it not on, was cast out: what that Wedding-garment is many dispute, I shall take it for granted, that it is Charity; which of all the holy Ward­robe ye read of, in Col. 3.12, 13, 14. is the upper Garment; above all those, put on Charity.

But the putting on the upper Garment, supposeth the putting on all the rest before.

And before we put on all the rest, we must put off the filthy rags of the old Man, vers. 8. the very same method the Apostle observes, Eph. 4.22. and 32.

Now beloved, if two Sutes be made exactly fit for one Body, we cannot put on the one, but we must first put off the other: Let us therefore examine our selves, whe­ther we have put off the former, the old Man, otherwise how shall we put on the new? And let us learn to keep our garments from spots and blemishes and stains: if a garment be new, we brush it, lay it up charily. Oh how long have we been put­ting off, and that work's not yet done! what time can we assure our selves to put on? 2 Pet. 1. The words are [...], they came afterward, which implies a want or frustration, as whereby negligent men are deprived of time and opportunity of do­ing what ought to be done.

Hence it appears, by the practice of the most at this day (the Verb is in the Present tense, and speaks of the present Generation) who, 'tis much to be feared, wave fair opportunities of working out their own salvation, whereof they will fall short in the end; [...], as they say of the Plagians, serò sapiunt, they are wise when it is too late; as Hesiod calls Epimetheus [...], such are the Sons and Daughters of E­pimetheus, they come too late, and fall short of entrance into the Wedding-chamber. Heb. 3. the Apostle having propounded unto the Hebrews the Rest promised unto them, and the dreadful example of their Forefathers, who by their unbelief and dis­obedience, fell short of that Rest, Heb. 4.1. he exhorts them and us also, Let us fear, saith he, &c.

O Beloved, do not the most of us at this day put off this business of the greatest moment, yea, and that which is the only necessary thing, until it be too late? Josh. 18.3. And Joshuah said unto the Sons of Israel, how long are you slack to go, to possess the Land, which the Lord God of your Fathers hath given you? What else is this inheri­tance, but the Eternal Life and Happiness, 2 Pet. 1.4. and the Promise is made to Ʋs and to our Children, Acts 2.30. the gate of Mercy and Grace,—in Jesus Christ, yet stands open, yet who sees not, how we prefer any thing before it? We read what happened to the Jew that was not Circumcised the 8th day, and therefore Circum­cision was administred, though on the Sabbath day; as for the Circumcision made without hands, who serve and worship God in the Spirit, and rejoyce in Christ Jesus, and have no confidence in the flesh; but who puts not off that? Si spes refulserit lucri, if there were a gainful commodity to be had now, and it were too late to morrow, would'st thou not leave all things and about it? Suppose thou wert a Servant, and the Pretor, as of old, should invite thee at such a time, to come and be made Free, would'st thou fail? Now thou art the servant of Sin and Satan, and the Lord calls thee to freedom, yea to be a fellow-Citizen with the Saints, and of the houshold of God; and what excuses doest thou frame exactly against thy self? An Act of Ob­livion is published, and remission and pardon promised, to all who come in by such a day; will any think we defer remission and pardon of sin, yea, and Eternal Life is promised to all who come unto God by Jesus Christ, yet the pleasures of sin for a season invite us; O what delights there are at Gods right hand for ever more, we re­gard not; thou art past the flower of thy Age, think not so of the 11th hour as of the first: If such a Physitian there were, who could make thee young again, who would not go unto him speedily? Why, the Lord promises thee, now the Old Man is corrupt with deceitful lusts, yet to renew thee in the Spirit of thy mind; but the belly has no ears: thou preferrest the present good before Eternal bliss and happi­ness: let us be exhorted to petition, Lord, Lord, open: He is gracious, he admits all who come to him with timely repentance.

NOTES and OBSERVATIONS on MAT. 25.11, 12.

[...].

Afterward came also the other Virgins, saying, Lord, Lord, open to us.

But he answered and said, Verily I say unto you, I know you not.

WE have heard the joyful Event of the wise Virgins due Preparation; they went into the Bride-chamber and the door was shut.

Come now to the sad Event of the foolish Virgins undue, or non-prepa­ration, their late Coming, [...], and their importunate and unseasonable petition for entrance into the Bride-chamber, they said, [...], Lord, Lord, &c. And the Answer of the Lord to their Petition.

All which we may resolve into these Divine Truths.

1. The other Virgins came:

2. They said, Lord, Lord, open unto us.

3. They came afterward, and said, Lord, Lord, open unto us: the words are [...], they came afterward, which implies a want, or frustration; as when by negligence men are deprived of time and opportunity of doing what might or ought to have been done.

4. The Lord said, Verily I say unto you, I know you not.

We may remember, that the twelve first verses of this Chapter, are only the Pro­tasis or proposition, the first part of a Parable, which is grounded on an ancient cu­stom, as hath been shewn.

The Apodosis, Reddition, or second part of the Parable is to be supplyed, by com­paring Spiritual things with Spiritual, as hitherto I have endeavoured to do.

1. Now to come, is to believe, yea desire, yea hope, yea to be willing; all these are motions of the Soul, and are in all men good and bad, as here in the foolish Vir­gins; for they believe and hope that they shall enter into the Bride-chamber; do we not hear, even profligate wretches, and wicked men, when they would seem to af­firm some undoubted Truth, say, as they hope to be saved, as they hope to live, &c.?

This discovers a great deal of false Faith and Hope, and much ungrounded confi­dence in the world. It's held for the [...], the first [...], that which every man takes for ganted, he believes, he hopes, he is confident, he is assured he shall be saved, he shall find mercy with God.

Whereas indeed, this conclusion, which men take for granted, and are taught, first of all undoubtedly to believe, if well examined, will appear to any reasonable man, to presuppose and require two premisses, out of which it must necessarily be inferr'd: As thus,

He that repenteth and forsaketh his sin, shall find mercy.

I repent and forsake: Therefore I shall find mercy.

The foolish Virgins, and all foolish men and women (whose pattern the foolish Virgins are) they believe, and it is a great part of their folly, that they believe only the Conclusion, that they shall be saved, that they shall find mercy, &c. without giving any heed or regard unto the premisses; and so, in a matter of the greatest mo­ment and consequence in the world, put a fallacy upon themselves, and foully de­ceive their own souls; and therefore the Apostle calls them. [...], unrea­sonable, illogical and wicked men, who have no Faith, 2 Thess. 3.2.

2. They said, Lord, Lord, &c.

Here follows the Petition of the foolish Virgins, which Petition or Prayer of theirs is the introduction of their Faith, Hope, Desire and Will, and may stand for their reason of it.

This Prayer is very importunate and earnest, as appears by the doubling of the compellation, Lord, Lord, open unto us; whereby also they hope to be heard for their importunity and much babling, and hereby they desire entrance into the King­dom of God.

How many have we known in these times, who have called themselves the Godly Party, who yet have been known Whoremasters and Drunkards, yea how many such who live in the lusts of the eyes and pride of life.

Observ. 1. The Kingdom of God; of all other things is the best and most desi­rable, as appears from hence; because all men, good and bad, just and unjust, sincere and hypocritical desire entrance into it; for if that be good, which is loved and de­sired, [...], that which is good is lovely; then surely that must be the chief good which is loved and desired of all.

Observ. 2. Hence it appears, that even the worst of men, such as are Exclusissimi, shut out of the Kingdom of God, have yet a good opinion of themselves, that they are fit and worthy to enter into God's Kingdom, so partial is self-love; yet the Lord Jesus himself he entered not into his Kingdom upon so easie terms; no, Luk. 24.26. Ought not Christ to suffer these things, and so enter into his Glory? And the Apo­stle requiring the like reasonable terms of all believers, saith, Rom. 6.8. He that is dead is free from sin; now if we be dead with Christ, we know and believe that we shall also live with him.

Observ. 3. It is the Lord who openeth the way into the Everlasting Life, and the same Lord who shutteth the door, Luk. 13. When the master of the house is risen up, &c. the true and spiritual Jephthah, who openeth and no man shutteth, and shutteth and no man can open; the true Eliakim, the resurrection of God, Isa. 22.22. who hath the Key of David laid on his shoulder, who only can open and shut: He begins with, and [Page 503] he finishes it, [...], without him we can do nothing, not think a good thought.

Observ. 4. The foolish and wicked men call him Lord and Lord, whom they yet obey not, the Pharisees of old, and these of our times lye open to the same re­proof, Luk. 6.46. would God it were not the common sin of this hypocritical Ge­neration; that they mock God, and call him Lord, and so honour him with their lips, when mean time their hearts are far from him; so they call him their Saviour, their Redeemer, &c.

Observ. 5. It is no good Argument, that a Man, or Church is in a good and save­able condition, that he believes, and hopes, and prays for Salvation: This Parable presents the final estate of wicked men, who yet come, (i. e.) believe, hope, desire, and pray for Salvation, Lord, Lord, open unto us. There is no doubt many of those who sought the Lord, when Noah was entered into the Ark, and the Lord had shut him up, Gen. 7. yet was their seeking in vain, Psal. 32.6. For this shall every one that is Godly pray unto thee, in a time when thou mayest be found, surely in the floods of great waters, they shall not come nigh unto him: And our Lord foretells, that many should strive to enter and shall not be able, Luk. 13. and Joh. 8.21. Jesus said unto them, I go my way, and ye shall seek me, and die in your sins: whither I go ye cannot come.

It was an ancient custom and rite of Marriage, that after espousing, the Bridegroom should come to the Bride, and be entertained at her fathers house, before the Bride came into the Bridegrooms house, as has been shewn.

Wherefore some means may here be propounded, that the Lord may open to us, and that we may be admitted into the wedding Chamber; we must first open unto him, He stands and knocks at the door of our hearts.

Yea, two, most contrary one to other; stand and knock there, and would obtain entrance into thine heart, Jesus and Barabbas, Christ and Belial, the Prince of Peace and of Life, and the murderer from the beginning, Joh. 8.44. whether of these two wilt thou entertain? If the Lord Jesus Christ, then take Elisha's counsel, 2 King. 6.32. look when the messenger of Satan cometh shut the door, hold him fast at the door, the messenger of Satan, the Son of the murderer, the strong assaults and tem­ptations of the Devil, are sent to take away thy Head, to cut thee off from Christ, and Christ from thee; Sin lies at the door, Gen. 4. stand fast in patience; yield not any consent of thy will unto him.

Entertain rather the true Shamgar, that Noble Stranger, the true Jephthah, whom thou hast cast out, receive him, and covenant with him to be thine Husband, thy Head; acknowledge how unmeet thou art to receive so Noble a Guest, that thou art not worthy he should come under thy roof.

The fools boast of their own worthiness, Luk. 13. We have cast out Devils, &c.

Be thou wise, and acknowledge thine own vileness; What am I, that thou should­est look upon such a dead Soul as I am, saith Mephibosheth to David, 2 Sam. 9.7, 8. and when the true David, the Love of God, invites thee to Supp with him, confess thy own unworthiness, Dan. 9.7, 8. to us belongs confusion of face, that's word for word Mephibosheth.

How much more unworthy are we to be the Spouse of the Bridegroom? with what humility and lowliness of mind should we receive the messengers of David, making an overture of Marriage unto us? How did Abigal entertain that motion? 1 Sam. 25.40, 41. when the motion is made us, with what joy should we receive that news! As Abigal is the exultation and joy of the Father, with what humility should we ac­cept of him, and his Messengers; how beautiful are the feet of them that bring good tidings? We have long been wedded to the folly of the fallen man, so Nabal signi­fies; Nabal is his name, and folly is with him, 1 Sam. 25. and shall we not now be adjoyned unto Christ, espoused to him, the wisdom of God?

O make haste while so great a door of Grace and Mercy is opened unto us; even as Abigal did, 1 Sam. 25.42. She hasted and rose, and rode upon an Ass, and five Da­mosels of hers that went with her, or after her: even so let us make haste, and arise from our Fall, depart from Nabals house, and ride upon the Ass, the innocency and [Page 504] harmlesness, the patience and simplicity of Jesus Christ, such as he requires in his Spouse, 2 Cor. 11. Psal. 45.14, 15 accompanying the five wise Virgins.

NOTES and OBSERVATIONS on MAT. 25.12.

[...].

The Lord said, verily I say unto you, I know you not.

IN the Lords answer here, to the importunate foolish Virgins request, we have to consider, 1. that he answered them; and 2. what he answered them: what he answered them is, 1. his disowning or rejection of them, I know you not; 2. his specifick rejection of their request, his confirmation of that disowning, Verily I say unto you, I know you not.

Wherein we have these Three observable Doctrines:

  • 1. Our Lord saith, he knows not the foolish Virgins.
  • 2. Our Lord affirms and confirms what he saith, Verily I say unto you I know you not.
  • 3. Our Lord saith this by way of Answer to the foolish Virgins Petition, Verily I say unto you I know you not.

1. That we may understand what it is, for God here not to know, we must en­quire what it is for God to know, which is not only his speculative knowledge, his simple apprehension or comprehension of things or persons, good or evil, Heb. 4.12. Psal. 94. and 139.

But the knowledge here to be understood is joyned with affection, as love and approbation, when things are done, and persons do what is pleasing in Gods sight: And thus, The Lord knows the way of the righteous, Psal. 16. and 2 Tim. 2. The Lord knows who are his. And thus he is said not to know the wicked and ungodly, in comparison of such as are worthy his love, care, bounty and approbation: thus Christ is said not to know sin, 2 Cor. 5.21. out of this ignorance, as I may so call it, pro­ceeded that question to Adam, Gen. 3.9. where art thou? and out of this know­ledge proceeded that speech of God to Abraham, Gen. 22.12. Now know I that thou fearest the Lord. Thus the Lord is said to do all things, Joh. 1. Without him nothing was made; so all power is of God, Rom. 13. and by me Kings reign, Prov. 8. yet the contrary is sometimes read, as Hos. 8. because God approved not their works, they did not reign by his approbation; as for the Saints of God he concurrs with them in what they do according to his will, Joh. 14. Without me ye can do nothing: We are not sufficient of our selves to think a good thought; our sufficiency is of God, 2 Cor. 3.

And thus the Lord saith to the foolish Virgins, Verily I say unto you, I know you not.

1. The reason of this may appear from the disharmony and discord between the nature of God, most holy, and the nature of the sin, evil, betwixt which there can be no agreement.

2. Reason may be in regard of those who are disowned, they have not the spirit of Wisdom, Love and Mercy, without which there is no acceptance with God, Wisd. 7.28. for God loveth none but him that dwelleth with Wisdom; and Chap. 9.6. though a man be never so perfect among the Children of Men, yet if thy wisdom be not with him, he shall be nothing regarded, so Rom. 8.9. Now if any man have not the spirit of Christ, he is none of his.

He knows none by face, but whom the Oyl of the Spirit makes chearful; nor does the Lord know any man by voice, unless he feel his hands and his neck, as Isaac felt Jacob's; the neck stiff is a character of pride, the hands are workers figuring the ini­quity, unless he see the lamp and light burning, Isa. 3.10. Say ye to the righteous, [Page 505] that it shall be well with him, for they shall eat the fruit of their doings.

2. The Lord admits into the Bride-chamber only those whom he knows: There is and hath much advice been given and taken, touching the admission of Commu­nicants unto the Lord's Table, who are worthy, who are not worthy guests; and Tickets have been and are given by some, for admission unto the Lords Supper, the holy Wedding-feast.

Abundans cautela non necet.

O beloved, its easie by the art of seeming, so generally practised at this day, to deceive all men.

But our God, as he is so good that he will not deceive, so he is so wise, that he cannot be deceived: He knows who are his, and whosoever names the name of the Lord, let him depart from iniquity: that's his Ticket or Token, his Seal, as the Apo­stle calls it, which cannot be counterfeited; these are his, his friends.

These he admits unto his holy Supper; these he welcomes, Cant. 5.1. Eat, O my Friends, drink, yea drink abundantly, O my well-beloved.

3. The Lord admits and receives all those who are admitted into the Bride-cham­ber, he also rejects and disowns all those who are rejected and disowned.

For howsoever it be said, Matth. 18.18. Whatsoever ye shall bind on earth, shall be bound in heaven, and whatsoever ye shall loose on earth shall be loosed in heaven, yet mark to whom those words are spoken, in the 1. Verse of that Chapter, even to the Disci­ples of Christ, those who have his Mind, his Spirit. The final state of all men is not carried by mens scio's or nescio's, by I or no, by votes or voices of men; so as they ap­prove or disapprove, know or know not, men are admitted or rejected.

This is that which many in these days ambitiously affect, that they may put them­selves in place of God, admit or exclude others from the Kingdom of God; but bless­ed be the Lord, who hath given no such power unto men, but the Lord hath that power in his own hand; which is a thing that it were to be wished men better con­sidered of than they do.

It's a business worthy our best observation, especially in these times, and in this po­pulous City, wherein, according to the dependencies and relations of men, they are in such or such a way of Religion; they walk, not considering whether God know that way or not.

They think it enough, that he on whom they depend, and by whom they gain, goes that way, and is of that Faith; ye know it was the Argument of Demetrius, Act. 19.24, 25.

4. Note hence, what is the true Cause of Gods disowning and reprobating men and excluding them from his Kingdom, so that they never enter into it: it is evident, what the defect and fail is, and that it lies on man's part, and not on God's.

I have shewn in the opening of this Parable, that the main defect and fail, is the want of Oyl in their Lamps; they had Lamps of Faith, without Oyl of the Spirit, whereby their Lamps of Faith might burn and shine in works of mercy.

5. Note hence, how unprofitable is late Repentance: the Petitioners here were Virgins, viz. Christians, who had Faith and expected the coming of the Bridegroom, and such who went also to buy the Unction.

1. Hence those may be reproved, who impute the exclusion and rejection of un­godly men to other Causes, and lay the blame of the exclusion upon God himself as if he made the Virgins foolish, that he might exclude them; as if he caused men to sin, that he might punish them.

Nero would have perswaded a Vestal Virgin to folly, but she refused: wherefore? because it was a capital Crime for a Vestal Virgin to be defloured, Nero soon caused the Virgin to be forced and defloured, and then put her to death for being deflour­ed; such a God many worship at this day; Nerone Neroniorem, who makes men sin; makes the Virgins foolish, and then condemns them to eternal punishment, and excludes them from the Kingdom of Heaven, because they are foolish.

2. Those are to be reproved also, who know not God, nor will any of his ways; the time is coming when the Lord will not know them, ignorans ignorabitur.

[Page 506]2. The Lord confirms and ratifies his disowning the foolish and ungodly men; Verily, I say unto you, I know ye not.

As all the Promises of God are in Christ, Amen, verily, 1 Cor. 1. so are all the Threatnings and denunciations of Judgment, and his definitive Sentence of final Re­probation, in Christ also, Amen.

This is the Seal of Condemnation, (Light is come into the world, and men love dark­ness better than light) the fix'd Gulf, the door of Mercy is shut and locked, and bolt­ed, and barred, and barricadoed against ungodly men for ever.

Let us therefore be exhorted to acquaint our selves with our God, while we have time, and while he may be found: know the Lord, that he may know and own us at his coming. It is the counsel of one of Job's friends, to him; acquaint thy self with God, and be at peace.

But alas! whom go we about to perswade to know God? Every man thinks him­self well acquainted with God, and that he hath attained to great intimacy with him: as if that time were generally now come, whereof the Prophet Jer. speaks, 31.34. They shall no more teach every man his neighbour and every man his brother, say­ing, Know the Lord, for they shall all know me, even from the least of them unto the greatest, saith the Lord; for I will forgive their iniquity, and remember their sin no more.

Every man pretends much knowledge of God, as that he is able to instruct others.

O beloved! not he that commendeth himself, is approved, but whom the Lord com­mendeth, 2 Cor. 10.18. and who are they? Should we be Judges of them, and say who they are, where shall we find them in these our days? It's most likely we seek for them among the Teachers, or among them that are taught, if we would find them; and if among the Teachers, we find such as are not ordinary men, but such who pre­tend to a Spirit of Prophecy, and such also who confirm their Prophecies with Mi­racles, and whom, as our Lord foretels, shall plead for entrance into Gods Kingdom, with these Arguments, Matth. 7.22. Many will say unto me, We have prophesied in thy name, and have cast out devils, and in thy name done many wonderful works: then will I profess unto them, I never knew you, depart from me, ye that work ini­quity.

And if we enquire for them as God approves, among the people, surely we shall pitch upon such as observe Gods Ordinances, receive the Sacrament, and hear the preaching of the Word; and our Lord saith, there shall be such, who shall per­swade themselves that they have done their duty, but ye read what answer our Lord gives, Luk. 13.25.

I tremble when I read that story of a great Teacher in Paris, about the year 1082. who being deceased, and carried on the Bier into the Church to be buried, the dead arose, and stood up on the Bier, and cryed out to the great astonishment of all, ‘Justo Dei judicio accusatus sum:’

Hereupon the Funeral being deferred, until the next day; when in a greater con­course of people, and great expectation, the dead man cried out again.

Justo Dei judicio judicatus sum:

Whereupon the Funeral was again put off, till the next day; when all the people, flocking to the Church, the dead man, the third time, raising himself, cried out with a horrible voice, ‘Justo Dei judicio damnatus sum.’

The History is unquestionably true: Bruno, one of many thousands, who had heard this terrible Sentence of the dead man against himself, thought thus with himself if this be the issue of formal teaching and hearing, how ne­cessary [Page 507] is it that our righteousness exceed that of an outward Profession? Whereupon he with some others entred a more strict course of life, remembring that of our Savi­our, they who are Professors (that's Juda) let them raise their hearts and affections to the mountain of God's holiness; let them become practisers of it.

It is neither preaching, nor prophesying, nor working Miracles in Christ's Name, nor receiving the Sacrament, nor hearing the Word preached, though by Christ him­self, nor prating or praying, that is sufficient to admit any man into the Kingdom of God; all these things men may do, and yet be workers of iniquity. Obedience, Obedience, Obedience, that's it the Lord looks for; not every one that saith, Lord, Lord, shall enter into the kingdom of Heaven, but he that doth the will of my heavenly Father; this is to know the Lord, so saith God in Jer. was not this to know me, to obey my voice.

NOTES and OBSERVATIONS on MAT. 25.13.

[...].

Watch therefore, for ye know neither the day nor the hour wherein the Son of man cometh.

THese words may be considered either absolutely, or entirely, in themselves, or as they have reference to the former, i. e. the whole Parable.

In themselves they are a discourse, whose Conclusion is contained in the first word, Watch; the Argument in the rest, thus:

They who know neither the day nor the hour when the Son of man cometh, they ought to watch:

But ye know neither the day nor the hour when the Son of man cometh: There­fore watch.

As these words are considered, with reference to the former, they are the Apodo­sis, and all the Reddition, that our Lord makes, for the Protasis or Proposition of the Parable, in the former words; and they are inferred as a consequence from them: Watch therefore, for the Son of Man cometh.

1. Then, we ought to watch; the Son of man cometh.

2. We know neither the day, nor the hour, when the Son of Man cometh.

3. Because we know neither the day, nor the hour when the Son of Man cometh, therefore we ought to watch.

4. Whereas the foolish Virgins slumbred and slept, and for want of Oyl were ex­cluded from the Bride-chamber, at the coming of the Bridegroom, therefore watch ye; for ye know neither the day nor the hour when the Bridegroom cometh.

1. The Son of Man cometh: Who this Son of Man is, and what is his coming, we have before heard; as Matth. 24. ye may read at large: The Coming of the Lord, as hath been said, is either according to the flesh, or according to, or in the Spi­rit; according to the flesh, and so he reveils unto us, what he hath suffered for us, and in us, and of us; and by us, and mans himself in a sorrowing, self-denying and suffering way.

So also he comes, according to the Spirit, or in the Spirit, when he appears the second time to those who wait for him, and makes himself known to be the man from heaven, heavenly, and endows us with power from above, over all sin, and over all the power of the enemy.

Then he mans us with his heavenly Manhood, and makes us flesh of his flesh, and bone of his bone, Eph. 5.

Then that which is perfect is come, and that which is imperfect, is perfected, then that which was in part or a piece-work, is done away, and we are perfected in the love of God, the bond of perfection, and attain participation of the divine Nature, U­nion▪ with our God in the Spirit; even as all the Light of the Moon and Stars are perfected, by the light of the Sun; now the man is cloathed upon with his house which is from heaven, and this is the coming of the Son of man here meant.

And that the Son of Man must come, will appear from consideration of what hath come before him, whereof ye read at large, Matth. 24. to try the obedience and love of his Saints and Believers: the divine Oracles are clear, which have come forth, concerning the coming of the Son of Man, Esay 11. having told us of the Rod of Jesse in the first Verse, he proceeds in the 4. Verse, and tells us, that with righ­teousness shall he judge the poor, and argue or reprove with equity, for the meek of the earth; that he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked; and 54.17. Every tongue that shall rise against thee in judgement, thou shalt condemn: Psal. 98.9. For he cometh, he cometh to judge the earth, with righteousness shall he judge the world, and the people with equity.

Where we have an Article of the Christian Faith, but no ground or footstep for any bodily presence of Christ.

2. We know neither the day nor the hour when the Son of man cometh; this testimo­ny we have often in the Evangelists, Matth. 24. Luk. 12. Mark 13. Revel. 3. and 16.

The Reason is alledged by the Lord himself, Act. 1. Because the Father hath put the times and seasons in his own power, Matth. 24. of the day and hour knoweth no man, no not the Angels, but the Father only: For since there is a place and time for mercy toward penitent sinners; as the sentence and punishment due to their sin may be re­versed, so may the time of the judgment be reversed also: and so be kept secret and hidden from us.

Yea the reason also may be, from the iniquity of foolish and wicked men, that they may be surprized and taken in their own wickedness, as the Lord himself gives warning, Luk. 12.39. This know, that if the good man of the house had known, what hour the thief would come, he would have watched, and not have suffered his house to have been broken through: So Luk. 17.26, 30. As in the days of Noah and Lot, so shall the coming of the Son of man be, they eat, they drank, they married and gave in marri­age until the time, &c. that Noah entred into the Ark, &c.

Nor is there here any ground of just complaint, that wicked men are surprised so uncertainly, since all have been warned timely, to be prepared.

Yea Reason may be given of this in regard of all men; for were a set and certain time reveiled, when the Son of Man would come, preparation would be deferred un­til that time.

And therefore, since the day and hour, is left by divine Wisdom, indefinite and undetermined, that so we may be ready, not only when the judge shall come, but always, according to that, 1 Joh. 2.28. And now little children abide in him, that when he shall appear, we may have confidence, and not be ashamed before him at his com­ing: and what it is to abide in him, we may see in the 6. Verse of that Chap. He that faith he abideth in him, ought himself also to walk as he walked.

This may silence that presumptuous Spirit of Opinion, that notwithstanding this assertion of our Lord, will yet positively define a day and an hour when the Son of Man shall come: proud spirits: the Prophet tells us, that secret things belong to the Lord our God, but these intrude into Gods secrets, and will have all things belong to them.

Hence may be reproved, those who watch and keep a strict guard against all out­ward force, but mean time lie exposed to the assaults of all enemies within: O what fears, what careful thoughts, what searchings there have been, what vigilancy and watchfulness, to prevent and hinder all plots and designs of men, contrarily af­fected.

But as for the Adversary the Devil, his main design goes on still in mens hearts un­interrupted, [Page 509] in Envy, malice, Bitterness, Hatred, Revenge, &c. these enemies, a­gainst which the main watch ought to be kept, every man cherishes in his own heart; these enemies of the Soul, as David calls them, they live and are mighty; and these are they which make the times perillous, 2 Tim. 3.1. while Israel provided against Jericho and Ai, they mistrusted not, nor observed Achan, the cause of trembling and gnashing of teeth, as Achan signifies.

The 1. Reason of our Invitation or Exhortation to Watching, may be from the Authority of the Captain of our Salvation, it is his word of Command, I say unto all, Watch: the word in the Greek is [...], which the Etymologist brings from [...], which signifies, to raise up from sickness, as Jam. 5.15. at the prayer of faith the Lord will raise up the sick; also, from the dead, 2 Cor. 4.14. Knowing also that he which raised up the Lord Jesus, shall raise us also by Jesus; and to stand up, as a Watchman, is called in the Latin, Vigilo, which is either from vigeo, or vi agere, to act with all ones strength or might; as he who is raised from the spiritual Malady of Sin or death, he acts vigorously, and performs the works of righteousness; according to what the Apostle exhorts, 1 Cor. 15. awake to righteousness and sin not: the Metaphor is taken from military affairs and their night-watches. 'tis reported of the Romans, that they had in their Army those which they called [...], which lay outmost, and did ag­men claudere, kept the guard and watch for the whole army.

2. Reason may be considered in regard of the Objects; watching implies such a strenuous acting, which may invite us to enquire, about what objects it is to be im­ployed? and that either for the keeping, increasing and obtaining of good, or for preventing of evil or mischief.

1. For the keeping and obtaining of good, Ezra 8.29. Watch ye, and keep them, until ye weigh them before the chief priests: and Revel. 16.15. Behold I come as a thief, blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame.

2. The evil to be prevented by watching is two fold; either irrepens, or incidens, as the Civilian distinguishes them, which answer to two other in our Law, an Incon­venience, or a Mischief. 1. The Inconvenience creeps and steals upon us as a thief in the night; and to such a one the Lord likens himself at his coming: 2. Or else the Evil is incident, as the Apostle speaks of that wrath which fell upon the Jews to the utmost, 1 Thess. 2.16. our watching ought to be in regard of both these.

Note hence the common Profession of all believers in Christ, they ought to watch, it's their common duty to watch; what I say unto you, I say unto all: watch.

The Christian Life is no state of Security; as they say of the Civil Law, Lex non est scripta oscitantibus, sed vigilantibus; so it may be said of the Divine Law, and the voyce of the Gospel is, Watch and pray: these duties imply peril and fear, not se­curity and ease.

3. Because we know neither the day nor the hour when the Son of man cometh, therefore we ought to watch.

Because we know no certain time, therefore we ought to watch at all times; or if there be any more special time prescribed, then to watch: Our Lord tells us of two special times, Luke 12.37, 38. and 4 special times, Mark 13.35. Watch ye therefore (for ye know not when the Master of the house cometh, whether at even, or at midnight, or at the cock-crowing, or in the morning:) lest coming suddenly, he find you sleeping.

There are who understand these several times of watching literally, and from thence have gathered proper hours of watching in the night, Psal. 63.6. I remember thee upon my bed, and meditate on thee, in the night watches. Surely our Lord would not have pointed at those special times of watching, nor would the Devil have disswaded Ma­carius from the observation of those times of watching, unless there were something in them, tending to the destruction of the Kingdom of Satan, and the advancement of the Kingdom of God.

4. Whereas the foolish Virgins slumbred and slept, and for want of Oyl, were ex­cluded from the Bride-chamber, at the coming of the Bridegroom; watch ye there­fore, for ye know neither the day, nor the hour, when the Son of man cometh.

We remember a twofold object of watchfulness propounded; evil to be prevented, and that not expected, good to be kept and obtained, that we may enter into the Bride-chamber.

The evil to be prevented is near us, irrepens, incidens.

1. Malum irrepens, the inconvenience, that evil of sin, which easily besets us, and secretly steals upon us, as a thief in the night.

2. The Malum incidens, the mischief, it is the evil of punishment, the judgment that suddenly comes upon us, as a robber, as an an armed man.

1. The malum irrepens, the evil that steals upon us, is the National Sin, whatever that is, of which we must be watchful and wary, that we avoid it, and be not guilty of it; lest the malum incidens, the terrible judgment of God seize upon us.

The National Sin no doubt, is either the empty Lamp, the fruitless Oyl, empty dead Faith; without the Oyl of the Spirit of Faith and Love, and without the Oyl of good Works, and Works of Mercy: Or the Lamp full of the false Unction, Oyl or Spirit from Antichrist, that accursed Oyl or [...], that enters into the bones of ungodly men; whereby they are wise and strong to do evil, but to do good they know not; that abundance of iniquity, whence, according to our Lords reasoning, proceeds want of love and mercy; these, and such as these, are mala irrepentia, the National sins.

But hence may spring an Use of comfort to the humble Soul; its not held an Error to hope for the Unction from the holy One, to hope for the Spirit of God, the Oyl in our Lamps of Faith, to burn and shine in good works of Mercy; I say, It's not held an Error to hope for this Spirit, since the Lord promises it, if we pray for it; and the A­postle tells us, the promise is made to all that are afar off; and that he gives his Spirit to those who obey him, Act. 5.32.

As for the Oyl of good works and works of Mercy. wherewithal our Lamps of Faith ought to shine, is it not commonly said to be Arminianism or Popery, to urge the exercise of good works and works of Mercy?

But, Beloved, is it not the end whereunto we are made? Eph. 2.10. are we not created unto good works, that we should walk in them? Are they not as necessary to our Faith, that it may be a living Faith, as the Soul is to the Body, that it may live? See Jam. 2.1. So that Faith and Obedience are inseparable in Christians, oft-times being taken the one for the other.

Observ. Hence also an use of reprehension; if the Lamp of Faith and Knowledge be so empty of good, the Spirit of God and works of mercy, what shall we say of the fulness of evil, the false Faith, full of the false Unction? if they who have not the Unction from the holy One, if they who have not the Spirit of Christ, are none of his, whose are they, who have the Spirit of Antichrist, Giddyness, Rebellion, Whoredoms, Dissention, Uncleanness?

If he know not those, who are empty of good Works, and works of Mercy, how shall he know those, who are full of evil Works and works of Unmercifulness? Rom. 1, 28, 31.

If they who are called Virgins, as they who in some measure have abstained from the polutions of the flesh, if these were excluded from the Marriage, shall not the a­dulterous Generation be exclusissima? What saith the Apostle, Eph. 5.3. But forni­cation, and all uncleanness or covetousness, let it not be once named among you, as becom­eth saints: Verse 6. Let no man deceive you with vain words; for because of these things cometh the wrath of God upon the children of disobedience; there's malum incidens, the mischief that shall suddenly fall: wherefore Eph. 5.4. he saith, Awake thou that sleepest, and arise from the dead; arise from those dead works, watch and pray for the prevention of those National evils, which hang over our heads, lest the Judgment suddenly overtake thee.

As there is now a time that the Gate of Mercy, which now will easily be open at the knocking of sighs, and tears, and groans and prayers of the penitent; now the time is, wherein our Lord saith, whoever cometh to me, I will not cast out; the gate stands open for Traytors, Adulterers, Idolaters, for sinners of all sorts; for [Page 511] David, after his Murder and Adultery; for Mary Magdalen, after her Whoredom; for Matthew, after his receipt of Custom; for Peter, after his threefold denial; for Saul, after his persecution of the Church: And there will be a time, when that door is once shut, it will not be opened, neither by prayers, or sighs, or tears, or groans; O beloved, as knowing the terror of the Lord, I presume to exhort; now, now, now the gate of mercy may be opened unto you; now knock, now watch, now pray: for if the gate be shut against thee, the Lord will seal and ratifie the Exclusion of Fools with, Amen.

Note hence their great peril, who have all things at their own will, both outward and inward; the strong man keeps the Palace and his goods are in peace; but while they say peace, cometh sudden destruction: O the perversness of mans corrupt nature! that which should be to us a reason, why we ought daily to watch and pray, (to wit) be­cause we know neither the day nor the hour when he Son of man cometh, this verily is a reason to many, why they are negligent, slumber and sleep long naps in known sins, as they of old The Lord sees not, the Lord deferrs his coming.

Not minding Satan our adversary, that roaring Lyon, going about, seeking whom he may swallow up, or drink up; he, I say, daily watches his opportunity; when he spies us neg­ligent, or the windows of our Senses open, then casts he in his darts or temptations, some delightful object or other, whereby he may perswade or draw us off from our duty, to sin and vanity, and make us to neglect our guard.

But watching looks at an object, worth obtaining, and well worth the keeping, no less than the Eternal Life: Watch we therefore for our Lord, he brings with him all good, and the establishment in that good, so come Lord Jesus. Amen.

NOTES AND OBSERVATIONS UPON MATTHEW XXV. 29.

( [...].)

For unto every one that hath shall be given, and he shall have abundance: but from him that hath not, shall be taken away even that which he hath.

WHat the Wise Man tells us, Ecclus. 13.26. We have found very true in the opening of the former Parable, which because it is long, and hath no particular reddition made unto it, it occa­sioned the expence of long time in the opening of it, which could not but be a wearisom labour, both to the speaker and the hearers.

Now although this next Parable of the Talents be longer than the former, and hath no Apodosis, or reddition at all made un­to it; and therefore the explication of it might prove the work of long time; I have made choice of that part of it, which may serve as a summary and breviate of the whole Parable.

Wherein is contained a reason of Gods different dispensation, and dealing with his Servants; (viz.) That equity which is required in a Governour, according to which he distributes rewards and punishments.

Which equity, God himself, the Governour and Judge of all the world, useth here in this Parable, and proves his dealing just, by a proverbial and known rule, which I have taken for my Text.

In the words we have these Divine Truths:

  • 1. To every one that hath it shall be given:
  • 2. He shall have abundance:
  • 3. From him that hath not, shall be taken away that which he hath.

1. To every one that hath shall be given: The sentence is general, and nothing named here, which is said to be had; Three things therefore must here be opened.

  • 1. The thing supposed to be had.
  • 2. The having of it.
  • 3. What it is to give, or to be given to him that hath.

1. The thing or things supposed to be had, are our Masters goods, (viz.) a talent, or talents, few or more, one at the least.

Now if we take a view of our Masters goods, whether Temporal or Spiritual, Na­tural or Supernatural, they are all his, he challenges them all; Every beast of the forest is mine, and the Cattel upon a thousand hills; the world is mine and the fulness thereof, Psal. 50.10, 11, 12. and David ascribes them to him, 1 Chron. 29.11.12. Thine O [Page 513] Lord is the Greatness, and the Power, and the Glory, and the Victory, and the Majesty; for all that is in the Heaven, and the Earth is thine, &c.

These in the Parable are called Talents: Now a Talent was the greatest weight in use among the Jews, which according to some, was one hundred and twenty pound weight, according to others, more than thrice as much, especially the Talent of the Sanctuary; such as these Talents were, as being our Masters goods, and the plenti­ousness of his house.

2. Herein we must onquire, what it is to have, which, though a known word, yet as it appears by the different use of it here and elsewhere, requires some explica­tion; for the elegancy of such sentences as are in a sort proverbial, as this is, con­sists much what in the different use of words; as Mat. 13.13. They seeing see not, and hearing hear not.

To have a thing therefore, he may be said, who is the Lord and owner of it; and so our Lord and Master only may be said to have; and he hath allodium, he hath all, and holds of none: 2. he may be said to have, who holds what he has of ano­ther, and that either as a Tenant or Servant; as Nehem. 9.36. Behold we are servants this day, and for the Land that thou gavest unto our Fathers, to eat the fruit thereof, and the good thereof, behold we are servants in it; or as a depository, who hath re­ceived what he has in trust, as in 1 Tim. 6.20. O Timothy, keep that which is commit­ted to thy trust; and one or other of these two wayes, the Servants of the Lord are said to have his goods; (viz.) when they so use them, as their Master is honoured, and their Generation served by them: they have, saith St. Austin, Qui cum benigni­tate utuntur eo quod acceperunt.

He who thus hath his Lords Talents (i. e.) useth them aright to his Masters ho­nour, and the good of men, he is said rather to have them, then he who detains them and layes them not out; for he who so expends them, puts them into a sure hand; in the hand of God, he works his works in God; he layes up his treasure in Heaven; whereas he who detains his Masters goods, he makes no increase of them, he has but only the Seed instead of a plentiful Increase, and it's subject to thieves, moth and rust: He hath his Masters Talents safe, who hath them in his Masters hand.

3. What it is to be given: this phrase is used in Scripture sometimes properly, as Mark 4.11. Ʋnto you it is given to know the mysteries of the kingdom of God; but to them that are without, all these things are done in Parables: Dabitur adauctus fidei, vel inauctus, vel salus ipsa, Tertul.

The reason and ground of this is, no other than Justice and Equity.

Observ. 1. Note how rich our Master is, who gives his goods, his talents unto his Servants; how shall we escape if we then neglect so great salvation?

Observ. 2. There are varieties and diversities of Spiritual Gifts and Graces, as also of Natural, which also are Gods Gifts, and called his goodness, Rom. 2. these Gifts and Graces are figured by Talents.

Observ. 3. Every Servant in the Lords house hath received some of his goods, one or more of these Talents, Mat. 25.14.

Observ. 4. is, That every one of God's Servants hath not all the goods of his Ma­ster.

Observ. 5. All the Servants of our Lord have among them all their Masters goods; what all? Indeed in Christ dwells all the fulness of the Godhead bodily: But does it dwell also in the Church? The whole Church is the body of Christ, whose Head He is, and He is said to be the same with it, Rom. 12.4, 5. For as we have many members in one body, and all members have not the same office, so we being many are one body in Christ, and members one of another; and 1 Cor. 12.12. For as the body is one, and hath many members, and all the members of that one body, being many, are one body, so also is Christ; and what he is or has he communicates unto his Body, the Church, yea so, that the Church is said to be that which he is; so that in Christ is said to dwell the fulness of the Godhead bodily; and his Servants are the fulness of him that filleth all in all, Ephes. 1.23. yea, that glorious Name, the Lord our Righteousness, Jer. 23.6. is given to the Church, and the Apostle prays for the Ephesians, That they may be filled with all the fulness of God.

Observ. 6. Every Servant of the Lord is by profession in his progress, proficiency, going on, from one degree of goodness unto another; the servant is said to have, i. e. use well, and to be constant in that use: they are alwayes in motu, 1 Thess. 4.1. to walk and please God, is to abound more and more in so doing.

The Use hence is for Reprehension of those presumptuous havers, who because they have, or think they have much of their Masters goods, they despise and neglect all but themselves, as if they had all, and others nothing at all; what a world there is of such at this day! who think their own party only in our Lord and Masters house, and that all others are without; that they only have all their Masters Talents among them, and all other people are naked, poor and miserable.

And this is the rather abservable, because there being at this day many divided Judgments, and many several Parties, who yet, every one flatter themselves, that they are the only peculiar people of the Lord, and all the rest are of the world; and so appropriate God himself, and all his goods, gifts and graces unto themselves.

Does not the Apostle tell us, That there is one God, one Faith, one Baptism, one Lord and Father of all? &c.

But saith he, To every one of us is given Grace: It is true, there is but one Lord, but that one Lord does not appropriate himself to any one of the divided Parties, but to every one of the Believers is given Grace for grace.

The God of all Grace dispences his goods in different measure, according to dif­ferent abilities, Mat. 25. and he gives generally to every one, without respect of persons, as being of such or such a ones Church; and therefore Job told his friends (who were just of these mens growth) surely ye are the people; though that he spake Ironically.

Mysticé. What the Servants have is said to be their Masters goods, and such as he more especially accounts such, which cannot therefore be only outward and tem­poral, but principally inward and spiritual; and therefore our Lord saith, That his Kingdom is not of this world; and therefore he accounts not the wealth of this world among his proper goods, but rather in regard of these, he is said to have been poor. Saul whose Kingdom was of the foregoing world, he spake what was figurative and typical concerning the Kingdom of Christ: Can the Son of Jesse give you, &c. Luk. 16.12. And if ye have not been faithful, in that which is another mans, who will give you that which is your own?

What then are our Lords five principal, inward and spiritual Talents?

1. Simplicity in Christ; such as was in Abel, who is a breathing toward the God of Life.

The second Talent is the work of the Law, discovering sin and death, Rom. 7. and discovering also righteousness and life; for so the righteousness of God is witnessed by the Law and the Prophets.

This was prefigured by Seth, which signifies a positive Law: he hath good corre­spondence with Enoch the first Prophet, and preacher of Righteousness, as Noah was the last before the flood: All the Prophets are descanters upon the preaching of the Law.

The third Talent is the Grace of God, which brings salvation unto all men, Tit. 2. and calls and invites men unto repentance, as John Baptist, who is, and signifies the Grace of the Lord.

The fourth Talent is Faith in the Lord Jesus Christ, which is the gift of God, Eph. 2.

The fifth and last Talent is the Communion with Christ according to the flesh, in a lowly, meek and suffering spirit, but weak, according to which it is said, He was crucified in weakness, and we are then weak in him or with him.

He who hath but one Talent, hath the simplicity of Abel.

He who hath two Talents hath the work of the Law and Prophets figured by Seth, as Abraham told the rich man in hell, that his Brethren had Moses and the Prophets.

To every one of these who hath (i. e.) improves any one or more of these Ta­lents, more shall be given unto him; for so they who are simple concerning evil, (Rom. 16.19. I would have you wise unto that which is good, and simple, or harmless concern­ing [Page 515] evil; to such I say, who wall on thus in their simplicity, the Law of the Lord is given, Psal. 19.7. The Law or Doctrine of the Lord is perfect, restoring the soul; the testimony of the Lord is sure, making wise the simple; and Psal. 119.130. The entrance of thy word giveth light, it giveth understanding unto the simple.

Now unto every one who hath the Law of the Lord, and Faith to improve the work of the Law written in his heart, the grace and gift of repentance is given unto him, according to Mal. 4.4. Remember the Law of Moses my servant; unto such the Lord promises Elijah the Prophet, vers. 5. (i. e.) John the Baptist, the voice of God the Father crying in the wilderness, even in the wildered heart of man, thus the Law and the Prophets are until John.

And unto every one who hath, and useth well this gift of God, this grace of the Lord, John, unto every one who seeth this burning and shining light, Mat. 11. and willingly walketh in that light, and hears this voice of the Father, bringing forth fruit worthy amendment of life, unto him is given Faith in the Love of God; for so saith our Lord, Joh. 6. Every one that heareth and learneth of the Father, cometh, (i. e.) believeth in me.

Lastly, every believer ought to shew forth his Faith by his works, so to improve his belief according to Titus 3.8. This is a saying of Faith, and these things I will that thou constantly affirm, that they who have believed in God, be careful in maintaining good works, which are good and profitable unto men; so serving God with a good con­science, who gave himself for us, vers. 14. That he might redeem us from all iniquity, and purifie unto himself a peculiar people, zealous of good works.

Now unto such believers and obedient ones is given that Talent, Christ, that my­stery which hath been hid from Ages; and Col. 1.26, 27. yea unto such Believers it is given to know the mysteries of the Kingdom of God: These are his houshold Ser­vants, yea his friends, unto whom he reveils his mysteries or secrets, Joh. 15. These receive Christ according to the flesh, and unto these Christ is given; he mans him­self with them, in a lowly, self-denying, meek, patient, suffering way; For unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake: so Rom. 5, 1, 2, 3. Therefore being justified or purified by Faith, (throughly cleansed) we have peace with God through our Lord Jesus Christ; by whom also we have access by Faith into this Grace wherein we stand, and rejoyce in hope of the Glory of God, and not only so, but we glory in tribulation also, knowing that tribulation work­eth patience, and patience experience, and experience hope, and hope maketh not ashamed, because the love of God is shed abroad in our hearts by the Holy Ghost, which is given unto us.

1. Ʋse. Hence is for Consolation, many there are who complain they want the Gifts and Graces of God: Consider, Hebr. 2.3. How shall we escape if we neglect so great salvation, which at the first began to be spoken by the Lord, and was confirmed un­to us by them that heard him: Alas, but I am poor! and hath not God chosen the poor, rich in faith, and heirs of the Kingdom?

Let us be exhorted to be having, to be covetous; there is a good kind of cove­tousness as well as an evil; for the Prophet Habakkuck 2.9. Wo to him that coveteth an evil covetousness to his house, that he may set his nest on high, that he may be deli­vered from the power of evil. And the Apostle, in 1 Cor. 14.1. exhorts us to covet spiritual gifts, to be having them; But for what use, for our selves? No, that's an evil covetousness; he presently adds the end wherefore we should covet them, viz. that we may prophesie. The Jews have an excellent proverbial speech: See Notes on Psal. 112.

Wherefore do men hoard and lay up wealth? is it not that it might profit them in times of scarcity? But the Wise Man tells us otherwise, Prov. 11.4. Riches profit not in the day of wrath: it profits then to have had wealth, (i. e.) to have used it well: Thus the Lord teacheth us to profit, 1 Tim. 6. Laying up for your selves; and Godliness is profitable for all things; so to him that hath shall be given.

Sign. Whether have we these goods of our Master yea or no? Have we the sim­plicity of Abel, that breathing towards God? or hath Cain, the having or covetous­ness of the earthly man, slain it in us?

Means. Oportet credere quod implendum est: direct and positive means are Faith, and the prayer of Faith; If any man lack wisdom, let him ask it of God, but let him ask in Faith. We read of a firmament between the waters above and beneath it; those waters above the firmament are, say some, the ideas, the fountains, and origi­nals of all things to be produced; our Lord calls the Holy Spirit by the name of Water, and that Holy Spirit if it be obtained by Faith, that's the firmament: [...], Col. 2.5. and by Prayer, Luk. 11.13.

When by Faith and Prayer we have obtained these Talents, let us use them, and improve them to our Masters honour, and his Servants benefit, and blessed is that servant whom his Lord when he cometh shall find so doing.

2. He shall have abundance.

These words answer to the Lords bountiful rewarding of his faithful and industri­ous servants.

Which being the scope of these words, will help us to the true understanding of them, which the French Translation does not reach unto; which turns the word [...], He shall have so much more, which beside that, it does not turn the word, but falls much short of the sence, as shall be shewn▪ Diodati turns it some­what better in his Italian, He shall superabound; but neither doth he reach the full sence of the word. Martin Luther, in his Saxon Translation, renders the word, He shall have fulness: and the Low Dutch Translation sounds to the same purpose, He shall overflow; but neither answer the word fully: No, nor any of our English Tran­slations that I have seen, whereof the most render the word, as our last Translation has it, He shall have abundance; only the Manuscript hath, He shall increase: But in­deed these seem rather to aim at the sence of the word, than to render it as faithful Translators ought to do, [...], And he shall have abundance, word for word, He shall be made to abound, [...]ugebitur; for the word is Passive, and so shews Gods act in rewarding his faithful and industrious servants.

1. Reason of this will appear from the endeavour and industry of him that hath, or useth well what he hath, Prov. 21.5. The thoughts of the diligent tend only to plen­teousness, which is the wise mans riddle, Prov. 11.24. There is that scattereth and yet increaseth, and there is that with-holdeth more than is meet, but it tendeth to poverty; but he that watereth shall be watered also himself.

2. Reason of this also appears from the Mrs Justice and Equity, in rewarding his Servants in that thing, which they seek and follow after; for whereas the rule is ge­neral, That he that seeketh findeth, and he that knocks, it shall be opened unto him: Surely if the God of all Grace concurrs in some sort with all endeavours of men, how much more will he concurr and bless those endeavours and labours which are under­taken by his Servants, for his honour, and for the good of men?

Observ. 1. Gods manner of rewarding his laborious and industrious servants; he gives to all according to their works.

But how is that? even according to their desires and endeavours, at what they have aimed at; they who have been busied about works of Mercy, they shall obtain a suitable reward, Blessed are the merciful, for they shall find mercy: He that followeth after righteousness and mercy, he findeth life, righteousness and honour, Prov. 21.21.

Observ. 2. Note here how highly dignified and honoured they are of the Lord, who have used their Talents well: They are [...], excellent men, men a­bundantly honoured of their Lord: The Wise man about to rehearse a Catalogue of men famous in their Generations, he commends them all, not from what they knew only, not from what they believed, but from what they did, Ecclus. 44.1. having given them praise, according to several Virtues and Graces, vers. 10. He gives them one common attribute, they were all such as had abounded, these were all merciful men; so that Ecclus. 27.8, 9. If thou follow after righteousness, thou shalt obtain her, and put her on as a glorious long robe: The birds will resort unto their like, so will Truth re­turn unto them who practise in her; they who know the Truth, and hold it not in unrighteousness, but practise it, they, I say, obtain the essential Truth, which is Christ, Joh. 14. so they who practise righteousness, obtain a crown of righteousness; and [Page 517] they who seek for glory and honour, and immortality, eternal life.

Thus, on the contrary, when the desires, endeavours and labours aim at iniquity, men are rewarded with the fulness of it, Rom. 1.27, 28, 29. unrighteous men receiving in themselves that recompence of their errour which was meet, &c. so Psal. 109. 17, 18. As he loved cursing, so let it come unto him, &c. and Ecclus. [...]7. As a Lion lyeth in wait for the prey, so sin watcheth for him that worketh iniquity, whose end shall be according to their deeds, Phil. 3.19. Whose end is destruction, whose God is their belly, who mind earthly things.

Let us be exhorted to desirng and having, and keeping what we have; it's the counsel given to the Church of Philadelphia, Rev. 3.11. Behold I come quickly, hold that fast which thou hast, that no man take thy Crown. And St. John's counsel to the Elect Lady, 2 Joh. 8. Look to your selves that ye lose not the things that ye have wrought, but that ye may receive a full reward.

3. Axiom. [...].

These words answer to the Lords Sentence of Condemnation denounced against the unprofitable servant, from whom was taken his own Talent, and given to him who had ten Talents.

But how is this possible? can we take away that from a man which he hath not? Nudum veste spoliare?

We must here remember, that to have is Ʋti cum▪ benignitate, to use well, and to the benefit of others; and therefore not to have, is not so to use but to hide the Talent: Thus in the old verse; Tam deest avaro quod habet, quàm quod non habet; he has it not, because he useth it not. The Philosopher thus tells us, that a mind disturbed by passions, [...], hath in a sort, and yet hath not the know­ledge of what is right and good. And thus, that which a man hath not, i. e. useth not unto the profit and benefit of others, it may be taken away from him; and thus contraries are measured by their contraries.

The reason of this may appear; Talents whether Natural, or Artificial, or Spiri­tual, have in them a Nature that tends to augmentation and increase, and that to the good of others: Thus there is a blessing upon the vegetative, sensitive and rational Creatures, which is operative to increase and multiplication.

As for things Artificial, as Money, it has the name [...], from [...], to use, their being and nature consists in the use of them; and [...], Ʋsury, is from [...], to beget, and so increase.

As for the Spiritual Talent, or gift of Grace, it's of it self of an increasing nature, if it be put to use; Thy pound, saith the servant to his Lord, hath gained ten pounds, Luk. 19. Not I, saith the Apostle, but the grace of God that was with me; and that grace, saith he, was not in vain, 1 Cor. 15.10.

2. It becomes the only wise God, who governs all the world which he hath made, either according to his Image or footstep of himself, as the School speaks, to order it in the diffusive goodness of every kind like unto himself; no Creature being made for it self, but for the benefit of the whole, and the glory of the maker.

And therefore, if there be any fail, the great disposer of all things removes obstru­ctions which hinder increase.

Thus the good Husbandman takes away every branch in the True Vine that beareth not fruit, and every branch that beareth fruit he purgeth it, that it may bring forth more fruit, Joh. 15.2.

But here we may doubt concerning the Divine Dispensation; He that hath not, from him is taken away that which he hath, and it's given to him that hath and abounds: Righteous art thou O Lord, yet let me talk with thee of thy judgements. Is he who is rich to all, so poor, that he cannot give unto one unless he take it from another? and St. Paul teaches us that the Jews obtained mercy, because the Gentiles were blinded; and again, that the Jews were blinded, that the Gentiles might be en­lightened, Rom. 11. what, cannot the Gentiles be enlightened, unless the Jews be blinded? Hath not the Father of Lights light enough to enlighten both Jews and [Page 518] Gentiles, must the Sun of Righteousness be removed from the one, that it may give light unto the other? After the Apostle has delivered this mystery, as it is indeed, and he calls it so, Rom. 11.25. He crys out, [...]. O the depth of the wisdom.

There is no doubt of it, but our God is rich unto all, and really and sincerely wills, that all should be saved.

But certain it is, that hitherto never did the whole world worship God, but the Kingdom of God was devolved from the Jews to the Gentiles, or Greeks, from the Greeks to the Romans, and now of late to the Indians: As the Empire never was constant to one place, but was first with the Babylonians, then with the Medes and Persians, then with the Greeks, then with the Romans.

Howbeit, the fail is not on God's part, he would that all men should be saved, but he would also that all men should be willing to be saved, as hitherto they never would be: what is said to Jerusalem may be said of all who have lost the Light, and have their Talent taken from them: How often would I, but thou wouldest not? There's Light enough in the Sun to enlighten all the world at once, but the Earth inter­venes and hinders it; and there is Light enough in the great Light, the Sun of Righ­teousness, to enlighten the whole world, but a great part of mankind have been al­wayes wont, ponere obicem, to oppose an earthly mind.

But we are made to hope, that a time shall come, when all the kingdoms of the world shall become the kingdoms of the Lamb, Rev. 11.15.

Observ. 1. That which the unprofitable Servant hath not, i. e. useth not to the be­nefit of others, and his Masters honour, that is not lost, but said to be taken away: The great Master of the house is provident, and gives charge to gather up the frag­ments, that nothing be lost.

Observ. 2. Note hence, that they who exercise not what Talents they have, what gifts or graces they have received, they indeed have them not, but only seem to have them; as our Lord speaks, Luk. 19.

1. Use hence is for reproof of the idle opinion of the lazy servants of our Lord, who pretend they have our Lords goods, his talents of Graces, yet have them not, use them not.

They think they honour their Master exceedingly, when they leave him alone to work out their salvation.

And wherefore then I pray has he given us his Talents? has he not commanded us, that whatsoever our hand finds, to do it with all our might?

Is't not his Precept, To work out our own salvation with fear and trembling?

2. Hence we may justly reprove the stupidity, and carnal security of the evil ser­vants, who though they know, that their Master will call them to an account, yet use not their Talents to their Masters honour, nor the service of their Generation, Zeph. 1.15.

Let us be exhorted not to receive the precious goods, the Talents of our Lord to no profit, receive not the Grace of God in vain, but let us improve our Lords talents.

The Brethren of the rich man had Moses and the Prophets; to what purpose do men light a candle, and put it under a bushel? the Light is not given to be hidden: a Treasure hid, and a Fountain sealed, what profit is in them both, and what profit is there in great contemplation and long study, if it bring forth nothing to the good and benefit of mankind? Tully could say, Paulum Sepultae distat inertiae Celata virtus: and what delight is there in still musick?

The Lord expects of us, [...], some excess, somewhat beyond other men, in the exercise of our gifts and graces; if ye salute your Brethren only, [...], if we always abound in labour, the Lord will be alwayes rewarding us, and making us abound.

Sign. Have we the goods of our Lord? have we his Spiritual Talents? what they are I have shewn in the first point: Have we the simplicity of Abel? may we not fear that our craft and subtilty hath bereaved us of our simplicity, the Apostle was afraid of his Corinthians, 2. Cor. 11.3. Corinth was a City of great trade and traf­fick, and Sin (saith the Wise Man) sticks close between the buyer and the seller: the [Page 519] word astutus, subtle and cunning, is said to come from [...], that signifies a City; and may we not fear the like of our City; and for the same reason, that the Apostle did of Corinth?

And what think we of the second Talent, the Law of God▪ the Jews had it in their time, yet had they it not, in that they brought forth no fruit of it; and there­fore it was taken from them; according to that of our Lord, Mat. 21.43. The King­dom of God shall be taken from you, &c. Yea, the idle servant gave sentence against himself out of his own mouth, vers. 41. and may not we as truly?

For do we not say almost generally, that the Law of God belongs not to us? or if it belong to us, it's impossible to be performed by any power, that our Lord hath given to his Servants? which is now a dayes taught as a Catechetical Doctrine; How then do we say, we are wise, Jer. 8.8, 9. We have not the Law, and therefore it's taken from us.

As for the third Talent, the Grace of the Lord calling us to repentance and amend­ment of life by John Baptist, do not most men think that Talent was spent long since, and no such dispensation now required in the Church? Do not most men leap over John Baptists head, that they may come immediately, without any preparation unto Christ.

That Talent we most of all brag of, is our precious Faith; hereby alone men grasp all the promises of God: but are there not seven additions to be joyned to it? 2 Pet. 1. It's a working Faith which our Lord requires; a Faith that works what is profi­table unto men. Tit. 3.8. but Jam. 2.14.

What then can we hope of the fifth Talent, the suffering together with Christ? Is it not a duty either not known or forgotten? Is not Christ even dead, yea buried in us, like that Talent wrapt up in a napkin, in the earthy heart?

And what's left among us, but a glorious profession of Faith and Religion, as broad fig-leaves to cover our nakedness, without fruit?

O Beloved, let us sadly remember, the Lord returns to take an account of his Ser­vants, he expects fruit not leaves, Mich. 7.1. The Lord Jesus alwayes hungers and desires to eat the fruit of the Spirit in them; so long as we bring forth fruit we are not dryed up, but if the Lord come and find not this fruit in us, will he not say unto us, as he did unto the barren fig-tree?

How many at this day have only leaves and outward profession, without the fruits of the Spirit, who for a long time, have had a name that they live. O let us all take heed, lest the Lord coming and finding no fruit, we bear the Curse, according to the doom in the Text, From him who hath not shall be taken away, even that which he hath.

Wherefore Brethren be ye stedfast, unmoveable, alwayes abounding in the work of the Lord; forasmuch as ye know, that your labour is not in vain in the Lord.

NOTES AND OBSERVATIONS UPON MARK IV. 11.

— [...].

—Ʋnto you it is given to know the mystery of the kingdom of God: but unto them that are without, all these things are done in parables.

THese words are a part of our Saviours Answer unto his Disciples, who asked him the meaning of the Parable which he had spo­ken to them in the former part of this Chapter.

St. Matthew 13.10. reports their question thus:

Why dost thou speak unto them in parables?

And his Answer thus, Because unto you it is given to know the mysteries of the kingdom of heaven, but to them it is not given.

We may resolve the words I have read into these particulars.

1. There are mysteries of the kingdom of God; or there is a Mysterie.

2. The Disciples know this Mysterie, or these Mysteries.

3. It is given to them to know it, or them.

4. To those that are without, all things are done in Parables.

5. Unto the Disciples indeed it is given to know the mysteries of the kingdom of God, but unto those without all things are done in Parables.

Of the two first I have spoken heretofore; yet may a doubt arise touching the la­ter, whether all the Disciples of Christ know all the mysteries of the kingdom of God, yea or no? surely they do not: But for a more full and clear Answer to this question, we must distinguish, 1. Mysteries, 2. Disciples, 3. degrees of Knowledge, and 4. Gods different dispensation of divers mysteries unto divers Disciples, divers degrees of Knowledge.

There are two kinds of mysteries, some are more easie truths; such is the mysterie of the Gospel, hid from none (saith St. Paul) but prophane men who perish in sin. Other mysteries there are which the Scripture stiles great Mysteries; and such is the mystery of our Conjunction and Union with God, Ephes. 5.32. [...] This, saith he, is a great Mysterie; for so the Church figured by Eve, the Mother of all the living ones, taken out of Adam the figure of Christ; whence the Church is flesh of his flesh, and bone of his bone, and we are members of his body, of his flesh, and of his bones, Ephes. 5.30. This and such like as these are called wisdom, [...], Apoc. 13.

Proportionably to these two kinds of Mysteries, there are two sorts of Disciples also; some are young, and weak, and of little understanding, [...], unskilful, or rather (according to the Margin) having no experience in the word of righteousness: Like men of weak & queazy stomachs, such as can digest only light nou­rishment, as milk and honey, Esay 7. 1 Cor. 3. Heb. 5. that is, the first principles of the oracles of God (as the Apostle interprets it) Heb. 6.1 the word of the beginning of Christ: As for bread and strong meat, they cannot away with it, they cannot feed on it with out imminent danger: Like those Jews, who escaped out of Jerusalem (as Josephus reports) and fell to the Romans. They who fed of strong meat, after their long fa­mine, perished in great multitudes; whereas some few, feeding on Milk, saved their lives.

The Case is the very same with these young Disciples; they have such a [...] or [...], they must be fed with milk, and not with strong meat, for they are not able to bear it, 1 Cor. 3.2. like men of good and strong stomachs, who can digest the [...], the meat indeed, Joh. 6. Where ye have examples of Disciples of both kinds; where, when our Saviour had set strong meat before them ( [...], the word which St. Paul useth for strong meat, 1 Cor. 3.2.) telling them, that his flesh is meat indeed, or truth: Many of his disciples went back, and walked no more with him: This is an hard saying (say they) meat of hard concoction; who can hear it? who can digest it? But others there were, who could digest this strong meat; for when our Saviour asked the Twelve, whether they would go away and leave this strong meat; Lord, to whom shall we go? saith Simon Peter, in the name of the rest, thou hast the words of eternal life, that which is the true meat and the true drink, Joh. 6.67, 68.

But others there are stronger, and of larger unnderstanding, such as by reason of of use, habit or perfection, can discern between good and evil; these stronger Disciples who know the Wisdom and greater kind of Mysteries, are called in Scripture, wise and perfect men: we speak wisdom, saith St. Paul, among those that are perfect, 1 Cor. 2.

Proportionably to the two sorts of instances, and Disciples; there are of the knowledge of this Wisdom, different degrees, both of extension, in respect of the Object, when it is of few, or more, or all Mysteries; and of intention, in regard of the Act: when it is either wavering and mixt with ignorance, error and doubting, or firm, certain, and full of assurance. For as among the Gentiles there were [...], and [...] or [...], so among us Christians, there is a seeing through a glass darkly, or in a riddle, and a seeing face to face; a knowing imperfectly, and a knowing as we are known, 1 Cor. 13. a walking by faith, and a walking by sight, 2 Cor. 5.7. a know­ing, and a knowing surely, Joh. 17.8. 2 Tim. 3.14. a knowledge of the grace of God in truth, Col. 1.6. and a full assurance of understanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ, Col. 2.2. And therefore howsoever St. Paul thanks and blesseth God, that he had abounded toward the Ephesians, in all wisdom and prudence, and made known unto them the revelation of his will, Eph. 1.8, 9. yet Ver. 16, 17. of the same Chapter, he prayeth that the God of our Lord Jesus Christ would give unto them the spirit of wisdom and revelation for the acknowledgment of him.

According to these differences of Mysteries, Disciples, and degrees of knowledge, and in this or the like method, the great and wise [...], the great revealer of di­vine mysteries, orders the dispensation of them: So that it is not given to every Di­sciple, to know all the mysteries of the Kingdom of Heaven, however it be true gene­rally, that to them it is given to know the mysteries of the Kingdom of Heaven.

Answerable to these diverse Mysteries, Disciples and Degrees of knowledge, Gods Oeconomy and dispensation of them is considerable; and that according to the Three Persons of the Trinity, who are the true Teachers of them, Esay 30.20. [...]. For so God the Father, by his Law instructs his Disciples, Joh. 6.45. Esay 8. and 16. Bind up the testimony, seal the Law among my disciples; such as tremble at his word, Esay 66. for so the secret or mystery is with them that fear him, and he will shew them his covenant, Psal. 24.14. and reveils unto these his babes, the [Page 522] hidden things of his Law, Matth. 11.25. These babes thus discipled by the Law of the Father, he thereby brings them unto the Son, Gal. 3. for so he promiseth to him that orders his conversation aright, that he will shew him [...], Psal. 50 ul [...]. the salvation or Jesus of God.

He that hath thus heard and learned of the Father, he comes unto the Son, Joh. 6.45. for these John the Baptist, the Minister of the Law directs and points unto Christ, as a greater Teacher and Reveiler of higher Mysteries than himself, Joh. 1. To such as these Christ himself saith, he that hath my commandments and keepeth them, he it is that loveth me, and he that loveth me, shall be loved of my Father, and I will love him, and will manifest my self unto him▪ Joh. 14.21. And when these Children of the Fa­ther become obedient unto his commandment, and fruitful in every good work, to the doing of his will, Christ saith thus unto them; Herein is my Father glorified that ye bring forth much fruit; so shall ye become my disciples, Joh. 15.8.

In these Children of the Father, now Christ's Disciples, Christ finisheth the work, which his Father gave him to do, Joh. 17. what's that? the acknowledgment of the Fa­ther and the Son, ver. 6, 7, 8. Now as the Father, by the Child-like obedience unto the Law, opens the Mysteries of his Kingdom, and brings his children unto Christ; so by the humble demeanour of Christ's Disciples unto him, he reveils the Mysteries of the Gospel unto them, and brings them unto the Spirit: If ye love me, saith he, keep my commandments: And I will pray the Father, and he shall give you another Com­forter, or Teacher: so [...] in the Chaldee signifieth an Intercessor, and he shall teach you all things, he shall lead you into all truth, Joh. 14.15, 16, 26.

It is given to the Disciples to know these mysteries of the Kingdom of God.

This phrase is used in Scripture, either properly, for a voluntary and free conces­sion, according to the Lawyers Definition, Donatio est liberalis datio; or improper­ly, importing only a permission, as Rev. 13.5, 6, 7.

1. Properly, and that diversly, according to the nature of the thing given, and qualities of the parties who receive them; which if we apply to the argument in hand, is either immediate, or mediate: The immediate bestowing of this knowledge consists both in the present Revelation, and opening the treasures of divine wisdom, and knowledge, and the illumination and opening the Disciples eyes and understand­ings, that they may know the mysteries of the Kingdom of God▪ ye have both, Luk. 24. He opened the scriptures, ver. 27. and 45. He opened their understanding, that they might know the scriptures.

The mediate giving of this divine knowledge, is yet, either more remote and fur­ther off, or more near; 1. More remote and further off, as is the giving of their Being, and what ever conduceth not only unto the maintenance of their Being, but also to their well or better Being: For he gives to all life, and breath, and all things: He gives his rain from Heaven, and fruitful seasons; filling their hearts with food and gladness: that they may seek the Lord, if haply they may feel after him and find him, Act. 14. and 17. That which more nearly conduceth hereunto is the knowledge, who is the Donor of this knowledge▪ this teaching, who is the teacher of these divine Mysteries? for this is a point of wisdom, saith the wise man, to know whose gift wisdom is, Wisd. 8.21. which leads us to the Author of Wisdom, the Re­veiler of these Mysteries, the Giver of this Knowledge; whether we respect

1. The Gift it self, and that either generally; for a man can receive nothing, ex­cept it be given him from Heaven, i. e. from God; or specially, for the gift of know­ledge; for so every good and perfect gift comes from above, and descends from the Fa­ther of lights, i. e. from God: Or

2. The Persons who receive this Gift; for so God gives unto the man that is good in his sight wisdom and knowledge, Eccles. 2.26. Or

3. The Fountain whence this wisdom and knowledge is derived, the wisdom that is above, the Wisdom of the only wise God. 1 Tim. 1.17.

4. The Power of that only Potentate, 1 Tim. 6.15. for 'tis a work of divine Power, to cast down imaginations, and every high thing, that exalts it self against the knowledge of God, 2 Cor. 10.5. And therefore Daniel having perceived the know­ledge [Page 523] of a mystery, referrs the gift to the Wisdom and Power of God: Thou hast given me wisdom and might, and hast made known unto us the Kings matter, Dan. 2.23.

5. 'Tis a work of Gods grace and goodness; and hitherto St. Paul referrs the knowledge of a Mystery: According to the riches of his grace, he hath abounded to­ward us in all wisdom and prudence, having made known unto us the mystery of his will, according to his good pleasure, Eph. 1.7, 8, 9. Of him the All-wise, All-powerful and Gracious God, it is given to the Disciples to know the Mysteries of the Kingdom of God.

Whence if any expect I should observe a fatal Necessity, in Gods dispensing the Mysteries of Salvation, and of his heavenly Kingdom, St Chrysostome will not give me lieve, to make any such Collection: his words (on Matth. 13.11.) are these: [...]· Christ speaks thus, saith that holy Father, not as if he meant to bring in any necessity or fatality into the world, no, nor chance or casualty; but that he might shew that evil men are the cause of their own ignorance, and that the knowledge of divine mysteries is the gift of God: That's the third point.

2. It is given unto them; whence it follows, that it is not their due, they cannot challenge it by right, stricto jure,, upon terms of commutative Justice: No, saith St. Paul, we have received, not the Spirit of the world, but the Spirit which is of God, that men may know [...], the things which are given unto us, not for our merits sake, but of Gods grace; or as the words are well rendred in our last Translation, that we may know the things that are freely given us of God, 1 Cor. 2.12.

Which I desire you the rather to take notice of, because under that name there lies hid sometimes, I hope rather through weakness enough of the Hearer, than any intention of the Speaker, a deadly snare, which may entrap and destroy the soul. For although I willingly grant, that whatever good befals us, is of free gift and of Gods Grace, and I utterly disown that point of Popish Opinion of merit and de­sert of any good thing at Gods hand; yet I find, that under the pretence of free Grace many there are who take occasion to be over free, licentious and graceless: for out of a strong imagination, which they call Faith, they conceive that all things are done to their hands; that all knowledge of all mysteries is freely given to them; that the Law is fulfilled for them; that Christ hath suffered, is dead and buryed, and risen again, and ascended up to heaven, and all these for them: though they mean time live not according to the Law, nor are dead with Christ, nor buried with him, nor rise, nor ascend with him. Thus while men, out of an imagination of knowledge, promise themselves liberty, they live licentiously, and become the ser­vants of corruption. Resolve this into the Principles of it, it will be found to be Self-love, not Self-denial.

Observe, what a man may take pains for (Lex scripta, non oscitantibus sed vigilan­tibus; we must not gape like an Oyster for holy things;) yet it's the gift of God: So saith the Wise man, Eccles. 7.3.13. That every man should eat and drink, and enjoy the good of all his labour, it is the gift of God; and 5.19. Every man also to whom God hath given riches and wealth, and hath given him power to eat thereof, and to take his portion, and rejoice in his labour, it is the gift of God. There is a labour required of us for the meat that endures unto the everlasting life, Joh. 6.27. The inhabitants of the Island called Baleares, were wont to sling down their meat from an high Beam, before they got it; but yet their meat was lodged their by their Fathers: Though we labour for the heavenly food, yet it's the gift of our heavenly Father. Great is the labour of Self-denyal and Patience, before we can be Disciples. Though it be the Apostles Rule, That if a man labour not, he shall not eat; when he hath labour'd, that he hath what to eat, it's the gift of God. And therefore when we have our bread before us, we yet pray to our Father which is in heaven, that he would give us our daily bread. Thus though St. Peter call upon us, save your selves, and St. Paul exhorts us, [Page 524] to work out our salvation with fear and trembling; yet by grace we are saved, through faith, and that not of our selves, it is the gift of God, Eph. 2.8.

3. And as there is no plea for merit, so no ground for priding of our selves in the knowledge of the deepest mysteries; knowledge swells and puffs up: But if we du­ly consider the Expostulation of St. Paul, 1 Cor. 4.7. Who makes thee to differ from another? and what hast thou that thou hast not received? And if thou hast received it, why shouldst thou glory, as if thou hadst not received it? The due consideration of this pricks the tumour of the Soul, and lays all flat and level.

God is the free dispenser and disposer of his own gifts; for wisdom and knowledge is given by the Spirit of God to every one, who distributes to every one according as he will, 1 Cor. 12. Yet how free soever this gift is, yet it is not actus indeliberatus, or irregularis; dat, non prodigit, he gives, he doth not cast away his gifts, nor bestow them he knows not, he cares not, how, nor upon whom; no, unto you, my Disciples, it is given to know the mysteries of the kingdom of God, but to others it is not given; to others that are without all things are in parables: That's the next point, ‘Ʋnto those that are without all things are in parables.’

Parabola est rerum ex natura discrepantium sibi sub aliqua similitudine facta compara­tio, saith St. Jerom, and out of him the Gloss; A Parable is the representation of spi­ritual and heavenly things, under the similitude and likeness of corporal and earthly: which by reason of the analogies and proportions, wherein the similitude holds, and the disproportions wherein it holds not, is an obscure kind of teaching. Thus pa­rabolical and plain ways of revelation are opposed, Numb. 12.8. I will speak to Mo­ses mouth to mouth, even apparently, not in dark speeches or parables; which our Savi­our expresly distinguisheth, Joh. 11.12, 13, 14. and 16.25. These things have I spoken to you in proverbs, or parables; the time comes when I shall no more speak unto you in pa­rables, but I shall shew you plainly of the Father: which his Disciples acknowledge, v. 29. Now speakest thou plainly, and speakest no parable. The like you may observe, 1 Cor. 13.12. and 2 Cor. 3.

These different kinds of teaching are accommodate unto the diverse kinds of au­ditors; whereof some are obedient Disciples, and to these agrees a more clear de­monstration of divine Truth; others are undiscipled men and disobedient, and to these all things are dark and parabolical: As there was light to them in Goshen, but dark­ness elsewhere in all the land of Egypt; a bright cloud to the Israelites, but a cloud of darkness to their enemies.

The former sort are here within; the later are said to be without: without the house of God, without the fold of Christ, without the city, without the kingdom of God; and to these all things are in parables: Non solùm ea quae loquebatur, verùm etiam quae fa­ciebat; parabolae fuerunt & facta scilicet & verba Salvatoris; both the words and works of Christ are parables unto those without (saith venerable Bede.) Prov. 28.5. Evil men understand not judgment, Hos. 4.1. As for the mysteries of God, they know them not, saith the wise man, Wisd. 2.21.

For great reason there is they should not know them, whether we respect these [...], those who are without; or [...], the Mysteries which are reveiled with­in; or the [...], the great reveiler of mysteries.

1. As for these [...], the persons that are without, were there no other reason than this, that they are without, it were enough to demonstrate this truth, that they know not the mysteries of Gods Kingdom; but that all things are to them in parables. They are without the fold of Christ, and therefore not of his sheep, nor do they hear his voice, nor know him, who is Wisdom it self, Joh. 10.

They are not of the houshold of God, Eph. 2. but without the house, where Christ expounds mysteries unto his Disciples, Mark 4.34. and 9.28, and 10.10 there is a wall round about Gods House, to make a separation between the Sanctuary and the prophane place, wherein they are who are without, Ezek. 42.20. They are without the City, aliens from the common-wealth of Israel, strangers and foreigners, not fellow-citizens with the Saints, among whom God reveils the Mysteries of his King­dom, Col. 1.26.

They are without the Kingdom of God, rebels unto Christ, such as will not that he should be other than a Priest to them, and such as they imagine hath taken away their sins; not a King that should reign over them. Now mysteries of State, my­steries of a Kingdom, are not wont to be reveiled to strangers, much less to enemies and rebels.

2. And as great reason there is, if we consider the mysteries themselves, and how they disagree with those that are without.

The mysteries of Gods Kingdom are holy mysteries, as the ancient Church calls those hidden in the Sacrament, [...], Holy things must be given to holy men; we must not give holy things to dogs: They that are without are dogs, Apoc. 22.15.

The mysteries of Gods Kingdom are precious Pearls; they must not be cast before swine: they without are swine, wallowing in the mire of sensuality, lovers of their own pleasure, and their own will, more than lovers of God.

The mysteries of Gods Kingdom are the wisdom of God, but they are foolishness unto those that are without, 1 Cor. 2.14. yea madness, yea devilishness; so they said unto the essential wisdom of God, when he reveiled mysteries unto them; he hath a de­vil and is mad, why hear ye him, Joh. 16.20. Whence it is, that into a malicious soul wisdom shall not enter, nor dwell in the body is subject unto sin, Wisd. 1.4, 5.

3. No, no, God gives his Holy Spirit of Wisdom, [...], unto those that obey him, Act. 5.32. They that are without obey unrighteousness, Rom. [...]8. for (as good reason there is.)

3. In regard of the [...] himself, he hides his mysteries from the wise and prudent, Mat. 11. if you seek a reason of that, it follows, Even so it pleased thee: Hoc videlicet ostendens quod injustum esse non potest, quod justo placuit, saith St. Gregory; for such as are wise in their own eyes, they are too wise to know the things of God, and so prove stark fools, [...], professing themselves wise they become fools, for even that wisdom they have, keeps them from the knowledge of God, the world through wisdom knows not God, 1 Cor. 2. to these he speaks in other tongues, to these he hath not given an heart to perceive, nor eyes to see, nor ears to hear, Deut. 29.4. Nay, Christ himself, who is the light of this world, the wisdom and righteousness of God; he came into the world for this end, That they who see with the carnal eyes of their own worldly wisdom should be made blind, Joh. 9.39. yea he hath given charge to his Ministers, that they should not reveil mysteries unto those, for we cannot conceive that he should be unrighteous, who is the Righte­ousness it self, nor that envy should stain his bounty, who is the good it self. No, the all-wise God hath divers ends why he thus conceals the mysteries of his king­dom.

1. From those that are without; as for the manifestation of his Justice, the rule whereof in this case is, from him that hath not shall be taken away even that which he hath, or seemeth to have; So we may understand the words following the Text, which have the force not of an event but of an end; All things are to them in Parables, [...], That seeing they may see and not perceive, and hearing they may hear and not understand. As many abuse their strength, their health, their wit, their memory to violence, to luxury, to ribaldry, and scurrility, and so justly lose those natural endowments, and stop the passage of Gods Grace; So that the light of the glorious Gospel of Christ cannot shine unto them, and they as unprofitable servants are cast into outer darkness.

2. Yet the gracious God in Judgement remembers Mercy, and conceals his myste­ries also; Nè majus eis praejudicium generetur, si postquam noverint Christi mysteria, con­tempserint, saith Theophilus: The goodness of God prevents their greater judgement, by preventing their greater sin. Qui enim intelligit, & posteà spernit, graviùs punietur, saith the same Father; 1. He aims at the good even of these, [...], those from whom he conceals his mysteries; 2. much more at the pr [...]servation and safety of [...], the dispensers of his mysteries: 3. But most of all at the respect and honour due unto the holy mysteries, both which ends ye have together, Mat. 7.6. Give not that which is holy unto dogs, neither cast your pearls before swine, lest the swine tread [Page 526] them under feet, and the dogs turn again and rend you: So treading under feet, is pro­perly applyed to swine, and rending, as properly applyed to dogs, in some Greek Copies, in the Vul. Lat. and the most Ancient English Translations; of these we read, Phil. 3.2. Beware of dogs, beware of the concision; such as are wont to bark and snarle, and bite whom they like not; and what they know not and never heard before, as dogs deal with strangers: All which laid together may serve for a de­monstrative reason of this truth: why it is not given to these who are without to know the mysteries of the kingdom of God, but all things are to them in parables.

Yet perhaps some may doubt of this, since many there are learned men, who seem to know much Divine Truth, yet are without the house of God, undiscipled men, and disobedient unto the Truth, as their lives declare them. Yea, St. Paul seems to suppose, That a man may know all mysteries, yet have no Charity, which is the badge and character of a Christian man.

But we must know, how that according to the language of Scripture, there is a broad difference between the things known by Disciples, and undiscipled men; as also between their wayes and degrees of knowledge; [...], saith St. Cyril; and again, [...] So likewise great difference there is between [...] and [...], between meer historical and specula [...]ive knowledge, and that which is experimental and practical: Nor can it be d [...]yed, but that ungodly and undiscipled men may have some kind of Theory and empty speculation of the heavenly mysteries, as much as the bare letter will afford them; as the Devil himself is called Daemon, one that in this sence knows much of Divine Truth, saith Gerson: But the knowledge here understood is a thorough knowledge, such as they call Affective, which inwardly works suitable affections in us, and such as they call Effective, which works outwardly an answerable life and conversation: And in this sence they who are without, undiscipled men, are truly said, not to know the mysteries of the heavenly kingdom.

So that as God is said to know, or not to know the wayes of men, according to his approbative, or reprobative knowledge, as Lyra distinguisheth; so likewise may men according to their speculative or experimental knowledge be said to know, or not to know the wayes of God, and secrets of his kingdom; much may these take out of their reading, and then say it: just as water is emptied out of a cistern, so much as is put in, so much is emptied out and no more. But our Lord tells the woman of Samaria, Joh. 4. If thou knewest the gift of God, &c. it should have been in thee a well of living water, springing up unto everlasting life; and therefore we may say as she did, O Lord give us evermore of this water.

But this, may some say, is a malicious and final exclusion of those that are without, from ever entring into the School of Christ's mysteries; not so: for howsoever they know not the mysteries of God's kingdom, yet some things are so plain, that they cannot but know them, which God hath shewn indifferently unto all. Thus when the Scribes of Esdras had written two hundred and four Books, the highest spake thus unto him, The first that thou hast written publish openly, that the worthy and un­worthy may read, 2 Esdr. 14.45. more plainly, Mich. 6.8. He hath shewn thee O man, O Adam, (who ever thou art, worthy or unworthy, within or without) he hath shewn to thee what is good; and what doth the Lord thy God require of thee, but to do justly, and to love mercy, and to humble thy self, to walk with thy God? or to prepare thy self, and make thy self ready to walk with thy God. Upon the due performance of this, God will shew thee more; If any man will do his will, he shall know of the doctrine, Joh. 7.17. and the rule is general, faventi quod in se est, Deus non deest; being grounded on that of our Saviour, To him who hath shall more be given.

Whence we may observe their scantling, small measure, and obscure manner of Di­vine Knowledge who a [...] without. The Rabbins, the most learned of the Jews, knew how often every word, nay letter, was used in the Old Testament, yet how foully they erred in the mystery of them. The Israelites could not look stedfastly to the end of that which is abolished, 2 Cor. 3.13. Joh. 3. The Masters in Israel knew not the secret mystery of Regeneration.

Repreh. Whence also we may observe and wonder at, and abhor that abominable presumption of too many, even of our own coat and profession; who though they be without, yea, more without than the common sort of men, yet dare they pry into the mysteries that are within; yea, though blind themselves, yet dare un­dertake to lead others, though they have not renounced in themselves the mystery of iniquity, yet dare they dispense unto others the mystery of Godliness: It is not their vain perswasion wherewithal they flatter themselves, that they are able to preach to others will excuse them: Alas, they know not what they preach, presu­ming to be teachers of the Law, saith the Apostle; They understand not what they say, nor whereof they affirm, but take up all upon trust and hear-say, without any experi­mental knowledge of their own. O how will they answer that dreadful expostula­tion of God with them, Psal. 50. Ʋnto the ungodly said God what hast thou to do to preach my Laws, and take my Covenant in thy mouth, since thou hatest to be reformed, and hast cast my words behind thee? or that of the Apostle, Rom. 2.21. Thou which teachest another, teachest thou not thy self? Thou that sayest a man should not commit adultery, dost thou commit adultery? thou that preachest a man should not steal, dost thou steal? So by like reason, thou that sayest a man should not be drunk, art thou drunk? thou that sayest a man should not swear, dost thou swear and blaspheme? These are they against whom the Lord sets himself; I am, saith he, against the Prophets who steal my word every one from his neighbour, Jer. 23.30. The [...], the burglayers and plunderers, who enter not by the door into the sheepfold, by Christ the door, the nar­row gate of mortification into the sheepfold, but climb up some other way, those are the thieves and the robbers, Joh. 10.1.

More NOTES AND OBSERVATIONS UPON MARK 4.11.

— [...].

—Ʋnto you it is given to know the mystery of the kingdom of God: but unto them that are without, all things are done in parables.

THe Lord puts a diversity between his Disciples and undiscipled, and unnur­tured men; when our Lord had spoken of the living bread, and that, that bread was his flesh, John 6.51. verse 52. The Jews strove, but what then, doth [Page 528] our Lord resolve them of their doubts? No, but further confirms what he had taught, vers. 53.58. But when his Disciples doubted, vers. 60. he explains his meaning unto them, vers. 61—John 7.33. Yet a little while I am with you, then I go to him that sent me: touching this the Jews doubted, vers. 35, 36. but he resolves not them.

He speaks the same to his Disciples, John 13.33. but there they seem to take no notice of it: but John 14.19. when he had spoken the like words, verse 22. Judas, not Iscariot, replyed: the like, John 16.16. whereof when his Disciples doubt, verse 17, 18, verse 19, &c. He opens their understandings. This is a gift, a great Grace vouchsafed to the Disciples, to know the myste­ries of Gods Kingdom, especially the mysteries of his providence in the govern­ment of the world.

There are many [...], hidings of Providence, which we cannot understand, un­less we go into the sanctuary of our God, and God himself reveil them to us: See Notes on Isa. 3.10.

And we must go into the sanctuary of our God, into the School of Christ, into the house of Christ, into his true Church, and there he expounds all things to his Disciples, Mark 4.34. Such a mystery is that of this kingdom, which as an holy man told Ed­ward the Confessor, is Gods Kingdom: Wherefore doth the Land perish? A mystery this is, and not known to all, though all men see it doth perish, and go to ruine and desolation, yet few men know the true cause of it, why the Kingdom perisheth; and truly it is a gift of the great reveiler of mysteries, that any man truly knoweth it; for doth not every man lay it upon another, or upon certain orders of men? or do we not impute it to the stars, and there is no doubt but there have been, and are ex­tream malignant Constellations in the Heavens, which rule in the bodies of men, which yield themselves to be ruled by the spirit of this world, as the greater part of men do: But, ‘—Sapiens dominabitur astris:’

And who is that wise man, and who knoweth what to do now the Land perisheth? It is the Prophets question, Jer. 9.12, 13, 14. They have forsaken my Law, which I set before their face; a known Law, a known way, but they have not walk­ed therein.

It is our case exactly; we have forsaken the Law of our God, and not obeyed his voice; neither walked therein. But let us put our selves in what estate we will fancy our selves, whether under the Law, or under the Grace of Christ: Sure I am, the Lord expects obedience from us; the Law no doubt requires it: And shall we sin because we are not under the Law, but under Grace? God for­bid: So that wheresoever we are we must not forsake that Righteousness which is required in the Law; That Righteousness of the Law must be fulfilled in us— Who walk not after the flesh but after the spirit. Will we know then this mystery why the Land perisheth? 'Tis the very same, we have forsaken the Law, and what comes of it? The Lord shall cause thee to be smitten before thine enemies, &c. Deut. 28.25. It is the last admonition we read in the last Prophet, which the Lord sent unto his People, and the last words of that Prophet, which ought to be respected as the emortuate, the speech of a dying man, which most common­ly is most serious, Mal. 4.4, 5, 6. If we forsake the Lord it is but just that he forsakes us: So the Prophet reasons, 2 Chron. 15.2. The Lord is with you, while you are with him, and if ye seek him, he will be found of you; but if ye forsake him, he will forsake you, verse 3-15. Because we have forsaken his Law, therefore hath he forsaken us. A fearful condition, and such as made our Lord upon the Cross cry out, Lamasabachthani.

Who knoweth what to do now the Land perisheth?

That is a secret mystery too, which every man knoweth not; for our Lord fore­tells, that when there shall be distress of Nations upon the earth, there shall be perplexity, mens hearts failing them for fear▪ and for looking after those things which were coming on the Earth. Beloved, these are the days when that must be fulfilled which is writ­ten by the Prophet Jeremiah, Chap. 25.29. I will call for a sword upon all the inha­bitants of the Earth, vers. 31. A noise shall go forth even to the ends of the Earth— He will plead with all flesh, vers. 32, 33.

That this concerns us with the rest, it's manifest enough in the general; and the Prophet points more especially at the Isles, vers. 22. though they seem to be safer than others, because of their situation: They also must drink of the cup of the Lords Wrath: He can divide them, for he now riseth up as in Mount Perizim, Isa. 28.21.22.

Now what is to be done? Thou hast forsaken the Law of thy God, and therefore the Lord hath forsaken the Land, and the Land perisheth. Return now, and agree with the Law of thy God. This is the advice which the Wisdom gives us, Mat. 5.25. [...]. Doth the Lord stoop to give us that advice which flesh and blood can easily do? No. The Law, that is thine Adversary that thwarts and contradicts thee so often as thou wouldest transgress it, which commands many things con­trary to thy flesh and blood, yet agree with it: So did the Apostle, I consent to the Law that it is good; endure the Chastisements of it, and see what will come of it, Psalm 94.12, 13, 14. That Law, by the Chastisements of it, will bring thee unto Christ, Gal. 3.24. this is the drawing of the Father, John 6.44. And Christ will teach thee that mystery which St. Paul learned, the mystery of Contenta­tion in all estates, Phil. 4.11, 12, 13. I know how to be abased, and how to excell, [...], every where, and in all things I have learned a mystery (as the word properly signifieth) both to be full, and to be empty or hungry, how to abound, and how to suffer need.

Are we the Disciples of Christ?

The Lord requires, that whoever will be his Disciples deny themselves and take up their Cross.

That we are Christ's Disciples, and so true Christians, is a thing that almost every man takes for granted: but this oftentimes is rather our own partial opinion, out of self love, than any sure ground of Truth we have touching our own condition, Self and Christ are continually in competition.

The Jews gloried that they were the Children of Abraham; If ye were the Chil­dren of Abraham, ye would do the works of Abraham. Do we the works of Abraham? revenge, hatred, malice, &c. are those the works of Abraham?

The Disciples of Christ are known by his Livery: By this shall all men know ye are my Disciples, if ye love one another, John 13. This is the Livery of Christ, but who wears it? We all confess that this is the mark of Christ's Disciples, the Coat, the Livery by the which they are known and distinguished from all others: But alas, though we know the Coat well, yet we know very few that wear it: Is this thy Son's Coat, say Joseph's brethren unto Jacob? Gen. 37.32. Jacob acknowledgeth the Coat, it is my Son's Coat, saith he, (it is the Livery of my Di­sciple) but some evil beast hath devoured him: Joseph is without doubt rent in pieces. If we look at the Coat which they that will be Disciples wear, we shall find it far different from Christ's Livery; Haeccine est tunica filii tui? The Pope had written to one of our Kings of England in behalf of a Cardinal, whom the King had taken in open Rebellion against him; the King being much prest by the Pope, to restore his Son to his Liberty; at length sent to the Pope the Cardinals Coat-armour, and this question to the Pope to be resolved, Haeccine est tunica filii tui? Is this thy Son's garment?

Observ. The vanity of all endeavours, without the Divine Revelation, to attain unto the Mysteries of Gods Kingdom.

The blind Sodomites wearied themselves to find the door of Lots house, Gen. 19.10.

This was figured by that vain attempt of the Babel-builders, Gen. 11.2. They journeyed from the East, and found a plain in the Land of Shinar, and they dwelt there: They turned their backs upon the Sun of Righteousness: whereas Abra­ham's journey lay toward the South, Gen. 12.9. Hebrew. Abraham went journeying toward the South, towards the perfect day, thitherward lies the day of Rest: The path of the just is as the shining light, which shines more and more unto the perfect day, Prov. 4.18.

They dwelt in the Land of Shinar (i. e.) in the Land where Wickedness dwells, Zach. 5.8.11. the dark land, the land of outer darkness, where there is weeping and gnashing of teeth, Mat. 8.12. so Shinar signifieth. In this dark Land we encourage one another to make brick and mortar, and invent manifold devices, and find out many inventions. What a multitude of Books have been compiled for this pur­pose, and yet all to no purpose! And herewithal we build up a City and a Tower whose top may reach up to Heaven: That is the aim of our vain endeavours, we will by our pains and industry scale Heaven, and know the mysteries of the Heavenly Kingdom, while yet mean time we dwell in Shinar: This ambiti­on is figured by the King of Babylon, Isa. 14.13, 14. Thou hast said, I will ascend into Heaven, even into the sides of the North; I will be like unto the Most High; and what's the event of all? But how art thou fallen from Heaven O Lu­cifer, confusion of Tongues? Men understand not one another, though men of different judgements may mean one and the same thing, yet while they turn their backs upon the Sun of Righteousness, while they dwell in Shinar, the Land of wickedness, the Lord will not vouchsafe the knowledge of his heavenly my­steries unto them.

Consol. But may many a young Disciple say, Alas, I am more brutish than any man, and have not the understanding of a man; as Agur speaks, Prov. 30.2.

Yet mayest thou be a man with whom God is, and whom God strengthens; so Ithiel and Ʋcal signifie, and are rendred in the Latin Text vers. 2. So the Prophet David complains, Psal. 73.22, I am even as a beast, but it follows, a beast before thee, or with thee; yea, even such a beast sees more oftentimes than the mad Prophet that drives him; yea, foresees the sword which the false Prophet foresaw not, but drives like Jehu, as if he were mad, and perished by the sword, Numb. 31.8.

Even such beasts are in the heavenly Jerusalem, Zac. 2.4. Jerusalem shall be inhabi­ted as Towns without walls, for the multitude of men and cattle therein; even such a beast the Lord hath need of.

2. And what though thou have not learned the wisdom, yet more things are shewn unto thee than men commonly understand (as the wise man speaks) Eccles. 3. Thou hast not yet known the HOLY, Prov. 30.3. no nor did Daniel, though I have not learned the wisdom, nor have I known the HOLY, but walk in darkness only. Da­niel in his time, a wise man of great note, he was only in the porch of the Temple; yet was he vir desideriorum, a man greatly beloved, as we turn it, Dan. 9. and so mayest thou be: Be thou also vir desideriorum, a man of desires, full of holy desires. The people of God are [...] all WILLINGNESS, all desires; to see the Spiritual Temple of thy God in the glory of it.

Consol. Happy then, yea, thrice happy they who are of Gods houshold; They shall be abundantly satisfied with the fatness of thy house, and thou shalt make them drink of the river of thy pleasures, Psal. 36.8. 1 King. 10.1-8. The Queen of Sheba, the Disciples converts, they come to Christ, so Sheba signifieth, and they come to be re­solved of their riddles, their mysteries and hard sayings.

Observ. Here's safety in the house, the danger is abroad and without, Exod. 9.20. They flee to the secret of God's wings, Psal. 61.5. Psal. 91.

When the Lord opens Din—See Notes on Jer. 37.7. Let his people hide themselves, Exod. 9. and 12.—in their houses, Isa. 26.20. So Noah, when the flood came, entered into the Ark—They are [...]. Thus Lot must flee, whither? into secretum Je­hovae, Psal. 91.1, 2, so Joas was kept safe by Josaba.

As for us (Beloved) let not us stay without, but as the Prophet Esay exhorts us, Let us go up to the mountain of the Lord, to the house of the God of Jacob, and he will teach us of his wayes, he will open unto us the mysteries of his heavenly kingdom: We are all invited into this house of God, it is given unto us all, at least mediately and re­motely.

God hath afforded unto us all means of knowing the mysteries of his Kingdom, seeing therefore that such means are left unto us of entring into the penetrale domus Dei, into the closet, into the sanctuary of Gods house, into the School of Christ, seeing we have such means of knowing the mysteries of his kingdom, let us fear, as the A­postle speaks, lest any of us should come short of entrance, lest we abuse these means to the dishonour of God and Christ, and to the slandering of his word, and so these things for our unthankfulness be either given unto us for a curse, or taken from us: For surely this place wherein we live, this is the house of God; for as Jacob call'd the place wherein he rested, Bethel, or Gods house, though the name of that City was called Luz at the first, Gen. 28.19. So the Virtuous Lady, the Lady Margaret, our Munificent Foundress named this house, Christ's Colledge, which was called Gods house, at the first Founded by that Pious Prince King Henry the 6th, who endowed it with competent Maintenance, for a Master, three Fellows, and a proportionable number of Scholars. But as Jacob erected a stone only, and called the place Bethel, Gen. 28. where afterward he bestowed more cost and pains, and built an Altar, and called the place El-Bethel, Gen. 35.7. So from so small beginnings of Gods house, our No­ble Foundress raised this Colledge to the amplitude and largeness wherein we now enjoy it; and together with the augmentation of the building, encreased the num­ber of Fellows to twelve, of Scholars to forty seven; unto whose Munificence that hopeful Prince, King Edward the 6th added the 13th Fellowship, and three Scholar­ships. Thus Kings have been our nursing Fathers, and the Mother and Grand-mother of Kings and Queens our nursing Mother.

Whose eminent Examples many since have followed; as when David had, as a King, offered royally toward the building of Gods Temple: many of his Princes and Peo­ple also gave willingly and bountifully thereunto. For thus Sr. Walter Mildway Found­ed the Greek Lecture, gave a yearly Exhibition to a Fellow, and six Exhibitions to as many Scholars. Mr Wentworth Founded the Hebrew Lecture. Mr Bunting gave a yearly Exhibition to a Fellow, three Sholarships, and a yearly summ toward the maintaining of fire in the Hall. Mr Cotterwel a yearly Exhibition to a Fellow: Mr Rawlings a Scholarship: Mr Risby two Exhibitions to two Scholars. Nor have there been wanting of our own Body, such as have given charitably towards the mainte­nance of Christ's School of Mysteries, wherein they themselves have been Disciples, according to the custom of ancient times, and that rule of St. Hierom, (in Ezek. 46.) Qui ditior est sacerdos cum venit ad sacerdotium, quicquid plus habuerit, non filiis de­bet dare, sed pauperibus, sanctis fratribus & domesticis fidei, qui vincunt merita libe­rorum, ut reddat ea quae Domini sunt, domino suo; qui loquitur in Evangelio, quicquid uni istorum fecistis, mihi fecistis: Ipse enim in pauperibus suscipitur hospitio, visitatur in carcere, nudus tegitur, sitiens bibit, saturatur esuriens. Thus of Masters, Dr Thom­pson, Dr Patison, Dr Hawford and Dr Carey; of Fellows, Dr Watson, and Mr Lawgh­ton; of Scholars, Mr Jennings and Mr Carre; of Pensioners and Fellow-Common­ers, one who was sometime both, Mr Burwel: These Members of our House have been grateful and liberal Benefactors to it; by whose bountiful and liberal hands and hearts, God hath given means to us to know the mysteries of his Heavenly King­dom.

Let us consider our Benefactors, and why they gave these Means unto us; 'twas for the setting forth of Gods most holy Word; 'twas that we might use them to the Land and Praise of God, so much we confess in our thanksgiving unto God; 'twas for the honour of Christ; 'twas for the increase of Faith; so much the Inscription and Dedication of this House implyes: 'Tis Ad honorem Christi Jesu, & fidei ejus in­crementum, according to the Law in this very case: Si personae ingratae sint, Religiosi alicujus Monasterii fabricati ab aliquo Barone, revocabitur donatio, & Monasterium de­struetur: [Page 532] But these are vain terrors to us, for we are already entered, and we know the Mysteries of Gods Kingdom: would God we did: But to discover whether we do or no, let us know and be assured, that the knowledge of Divine Mysteries, can­not consist with our Liberty in any known sin, that keeps us still without the House of God: for thus an envious man hath no fellowship with wisdom, Wisd. 6.23. nor a Drunkard; Nullum seeretum est ubi regnat ebrietas, so 'tis in the Latin Text, Prov. 31.4. nay generally, Jer. 8.7. My people know not the judgement of the Lord: No, are we blind also? How do ye say we are wise, and the Law of the Lord is with us? Lo, they have rejected the word of the Lord, and what wisdom is in them? O Beloved, it is no such easie matter, Eccles. 13.26. as too many fondly and erroneously conceive to know the mysteries of the Heavenly Kingdom: 'Tis not the man of great parts, 'tis not the study of Tongues and Arts, not the reading of this or that Authors System or Theses, or Common Places, not the reading of the Fathers, no nor of the Scriptures themselves, if but the reading of them: No, no, it is Obedience, Obedience to what we know that opens the Mysteries, which as yet we know not; it is the work of the heart, as well, nay, rather than of the brain; there is a veil upon both, and both veils must be taken off from both, before they that are without can have eyes to see, or hearts to understand and know the mysteries of the Kingdom of God. There is vela­men peccatorum, & velamen carnalis cogitationis de carne Christi; a veil of sin upon the heart, and a veil of carnal thoughts concerning Christs flesh upon their minds: The veil must be first taken off our hearts; the Spirit of God is not given according to flesh and blood, or through means or industry, but according to the Grace of God; They are the pure in heart that shall see God: and therefore if we would learn the my­steries of Gods Kingdom, we must first unlearn the mystery of iniquity, we must first renounce the hidden things or mysteries of dishonesty, 2 Cor. 4.2. We must first turn from our iniquities, before we can understand Gods Truth, Dan. 9.13. This veil is removed by the fear of the Lord, and the daily mortification of sin; for through the fear of the Lord men depart from evil: And the same fear of the Lord driveth out sin, Eccles. 1. And therefore because by it is removed the veil of sin, the same fear of God is often called in Scripture the beginning of Wisdom; whence it is, that Job making enquiry for Divine Wisdom, Job 28.12. Where, saith he, is wisdom found? and where is the place of understanding, man knoweth not the place thereof, nor is it to be found in the Land of the Living, i. e. in the Land of proud men, who sin in their life, as the Chaldee Paraphrast turns it, vers. 22. destruction and death, i. e. death and sin say, we have heard the fame thereof with our ears; at length he concludes vers. 28. Behold, the fear of the Lord is wisdom, and to depart from evil is understanding, Dan. 9.13. Rom. 12.2.

This wisdom is daily more and more reveiled by our daily mortification, by our daily dying unto sin; for when we mortifie our members that are upon the earth, for­nication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry: When we put off the mortal garment of anger, wrath, malice, blasphemy, filthy communication, lying, and the like; then we put on the New Man, which is re­newed in Knowledge, Col. 3. For as at the death of Christ, the veil of the Temple was rent from the top to the bottom, and the SANCTƲM SANCTORƲM appeared; so at our conformity unto the death of Christ, Aperta est nobis intelligentia Scripturae. & magna & parva Sacramenta sunt manifestata. [Hug. in Mat. 27.]

That's the first veil, velamen peccatorum, the veil of sin to be removed from our hearts; the second is, velamen carnalis cogitationis de carne Christi; the veil of car­nal conceits, and imaginations of Christ according to the flesh, to be removed from our minds, under which are hidden in his Deity the treasures of Wisdom and Knowledge. This hath been found to be a cause by accident of that which excludes per se out of the School of Christ; for thus whiles the Jews gazed only upon Christs humanity, they lost the knowledge of his Deity: Examples are obvious, Joh. 6.8.

Such carnal conceits of Christ produce no other than carnal affections: thus too m [...]ny reason in effect at this solemn feast of our Lords incarnation now drawing on, Christ was at this time born, 'tis Christmass; therefore let us sit down to eat, and to [Page 533] drink, and rise up to play; or rather, let us sit down to eat and to drink, and sit up all night at play: whereas were our Meditations fixt upon his Deity, God would make known unto us what is the riches of the glory of this mystery, which is Christ in us, Col. 1.27. yea, we would earnestly desire that Christ might be conceived, formed, and born in us, Gal. 4.19. For know ye not that Christ Jesus is in us, except we be reprobates, 2 Cor. 13. Hence it is, that our Saviour takes us off from carnal thoughts of himself. The flesh (saith he) profits nothing, Joh. 6. And it is expedient for you that I go away, for if I go not away, the Comforter will not come unto you. We must first be wean­ed from carnal thoughts, and then the Spirit will teach us spiritual understanding; Quem docebit scientiam, & quem intelligere faciet auditum? ablectatos à lacte & avul­sos ab uberibus, Isa. 28. If I go away (saith our Saviour) I will send the Comforter, or Teacher unto you, who shall lead you into all Truth; for Nisi carnis presentia subtraha­tur, spiritualem gratiae plenitudinem mens occupata non admittit, saith St. Bernard. These veils removed, we must then humbly and obediently search the Scriptures, which are able to make us wise unto Salvation: we must [...], search them; as he that digs in a Mine searches the hidden treasures; we must pray for wis­dom to the Author of it, Jam. 1. So we shall be no longer without, but be able to un­derstand a Proverb, and the interpretation, the words of the wise, and their dark sayings, Prov. 1.6. For if thou cryest after knowledge, and liftest up thy voice for understand­ing, if thou seek her as silver, and searchest for her as for hid treasures; then shalt thou understand the fear of the Lord, for the Lord giveth wisdom; out of his mouth cometh knowledge and understanding: And then what remains, but that in an holy life, and godly conversation, we glorifie the great reveiler of Divine mysteries; for herein is my Father glorified, saith the Son, that ye bring forth much fruit, so shall ye become my Disciples, Joh. 15. And if these things be in you, and abound, ye shall neither be idle nor unfruitful in the acknowledging of our Lord and Saviour Jesus Christ; for so an entrance shall be administred unto you abundantly into the everlasting kingdom of our Lord Jesus Christ, 2 Pet. 1.5, 8, and 11. Thus Daniel prayed for the Revelation of a Mystery, obtained it, and then praised God, Dan. 2. And because it is his gift, to know that he is the giver of wisdom, saith the wise man; and that it is he that giveth us means to attain unto the knowledge of Divine Mysteries: Let us praise, and bless, and glo­rifie his Holy Name in all these.

Gratias agamus Domino pro fundatoribus, & benefactoribus nostris, benedictus in illis sit deus noster, qui creavit Coelum & terram. Now unto the King Eternal, Immor­tal, Invisible, the only wise God, be honour and glory for ever and ever. Amen.

More NOTES and OBSERVATIONS on MARK 4.11.

— [...].

—Ʋnto you it is given to know the mystery of the kingdom of God: but unto them that are without, all things are done in parables.

THe same reasons which moved me first to make choice of this Argument, the common desire of Knowledge, especially the knowledge of Mysteries, fit for a learned Auditory, such as this is: The listening after News, the greatest trade that's driven at this day, especially touching matters of State, (when every man is or would be a Statesman) the secrets and mysteries of a Kingdom, such as this Text holds forth: And very seasonable it is now, when the Lord is shaking all the King­doms of the Earth, to speak of such a Kingdom as cannot be shaken, Hebr. 12.28. These [Page 534] reasons, I say, which moved me not long since to make choice of this Theme for this place, the same perswade me to continue it.

Ye may perceive I have not so much changed that Text in Mat. 13.11. as only taken the parallel thereunto; and this I have done only for Explications sake, for we have in this the very same Divine Truths, which are in that, only (which is the benefit and excellency of parallel Scriptures) they are by the parallel more clearly opened and explained.

I shall, but remind you of them, and so proceed where I then left.

  • 1. God hath his kingdom, the kingdom of God.
  • 2. There is a mystery, or there are mysteries of the kingdom of God.
  • 3. The Disciples know these mysteries.
  • 4. It is given to them to know them.
  • 5. To those who are without all things are in parables.
  • 6. Ʋnto the Disciples it is given; but to those that are without all things are in pa­rables.

I dispatched the two first, and entred upon the third, which, being prevented, I could little more than name; it is of greater moment than so slightly to be passed over.

Herein let us enquire

  • 1. What it is to know these mysteries?
  • 2. Who are the true Disciples, who are said to know them?

1. What is it to know these mysteries?

Verba sensus innuunt affectum, they imply affection, and effect a suitable affection, and action answerable to the knowledge, not a speculative and historical hear-say, but a tactual, approbative and experimental knowledge, that which our hands have handled of the word of life, 1 Joh. 1.1. whom we feel, whom we know to be true, that which we savour, relish, taste, and have a share in: Taste and see, if ye have tasted that the Lord is gracious, 1 Pet. 2.3. As the old Etymologist, Sapientia est sapida scientia, Wisdom is a savoury knowledge; such is the affection, and such is the action, the Pro­phet Jeremy 22.16. defines it, by doing justice and judgement, the whole duty of man: was not this to know me?

This is not every mans work, this is the proper work of Disciples: and what are they?

We find that the [...], have first been humbled and cast down, Isa. 6.5. Wo is me for I am undone, saith the Prophet. This humiliation made way for purging, and illumination, which followeth in that Chapter. Thus Daniel was prepared for his Vision, Dan. 10.2. In those dayes I ate no pleasant bread. Thus Paul must be first cast down, then directed to Ananias, and then immediately taught of God; for with the lowly there is wisdom, saith the wise man: and therefore what we read, Psal. 119.141. I am small and despicable, yet do I not forget thy Laws; Here [Yet] is a Sup­plement, as if smallness, and littleness, and despicableness were a repugnancy to the learning of Gods Lawes. Certainly that note of diversity were far better left out, and a rational or illative more fitly put in the room of it. I am small and of no repu­tation, therefore do I not forget thy precepts; so Mat. 11.25. Thou hast hid these things from the wise and prudent, and thou hast reveiled them unto babes, humble ones, and little ones. And two of those qualifications we find our Lord requires in his Dis­ciples, vers. 29. Learn of me for I am meek and lowly in heart: and all three in Isa. 66.2. Ad quem respiciam, nisi ad humilem, & mansuetum, & trementem sermones meos?

1. They are qualified in their minds, they are renewed in the spirit of their mind, Eph. 4. renewed in knowledge, according to the image of him that created him, Col. 3.10. And so they must needs be, if they know the mysteries of God's Kingdom; [...], That which is like can be known only by the like: The eye cannot see the Sun, unless it be soli-formis, unless it have the image of the Sun in it; God is Light, and such is the mystery of God; and therefore to the seeing of God there is required the light of God: In thy light shall we see light, Psal.

The mystery of the New Man cannot be known but by a renewed mind, which the [Page 535] genuine and true Disciples of Christ have; We (saith the Apostle) have the mind of Christ, 1 Cor. 2. No man can judge of Spiritual things, unless he himself be spiritual. The Philosopher required in those who were to be admitted into his School, [...], he well knew that meer natural studies elevate and sublimate the mind from gross matter, and render it more capable of spiritual things. The great Rabbi, our Master Christ, as he would be acknowledged by his Disciples, he re­quires of those who are admitted into his School, a two-fold Lesson; 1. Self-denial; 2. taking up the Cross, Luk. 9.14. Luk. 9.23. [...], If any man come after me let him deny himself.

There are abridgements of Three Selfs in man since his Fall.

1. One, whereby he agrees with the Beast, and lives according to the principles of bruitish man.

2. Another, whereby he agrees with the old subtil Serpent, which deceiveth all the world with false Principles of corrupt Reason, Rev. 12.

3. A third, whereby he agrees with God and the heavenly man, 1 Cor. 15. This is the man, and all the man, Eccles. 12. To fear God and keep his Commandments; this is [...], what ever else is in man, it's either the Beast or the Devil.

This latter we must deny to be our selves; Not I, but the Grace of God that was with me.

Both these make up the corrupt self, which the true man must deny.

[...], is a military word, let him forsake his Colours (indeed all was but colours he was led away withall before) let him renounce his Party; Let him deny ungodliness and worldly lusts: they are the sensual and bruitish self.

Let him, with the weapons mighty through God, cast down the strong holds of Satan in the soul, imaginations or reasonings, and every thing that exalts it self against the know­ledge of God; this is the devilish self, and bring into captivity every thought unto the obedience of Christ, 2 Cor. 10.4, 5.

Let him deny, renounce, hate his own life, Luk. 14.26. not his natural life, for then how can he be Christs Disciple? but his sinful, bruitish and devilish life, his beastly and diabolical self: Self-denial, then is the renouncing of our animalish, bruit­ish, diabolical, false reasonings and imaginations, sences, self, and proper wills, affe­ctions, and lusts.

This is wrought by the attraction and drawing of the Father, Joh. 6.44. and by his spirit insinuating it self, and coupling it self with the meek, humble, patient, obedient and loving soul, and consuming all self in it; That the will of God may be done in it, upon it, and by it, as it is done in heaven.

Unto this attraction of the Father, and work of the spirit, he who obeys and yields, and resigns up himself, he is no more his own, nor acts, nor lives himself. Paul chal­lengeth nothing, not he, but the grace of God with him, 1 Cor. 15. He is in nothing behind the very chiefest Apostles, though indeed he be nothing, 2 Cor. 12.11. He lives not, but Christ lives in him, Gal. 2.20. Till thus a man deny himself he is not him­self, but either, 1. The Beast wallowing in the mire of his own concupiscence; or, 2. The Devil, pleasing and priding himself in his own supposed excellencies, and appropriating unto himself that which is not his own but Gods. Thus it is said of the prodigal, Luk. 15.17. [...], he came to himself, he was not himself be­fore, he was with the Devil and the Swine; he was not himself till he denied him­self and came to his Father.

This is the first lesson, which when the Disciple learns, he must expect assaults from the Beast and the Devil, which he hath denied and renounced; and therefore he will find the second lesson necessary.

2. To take up his Cross daily and follow his Lord.

What is the Cross? or rather what is it not? he who undertook to write a Clavis Scripturae, a Key wherewith to open the Scripture, saith, the Cross is Omnis generis ca­lamitas piorum, praesertìm veritatis causa tolerata.

But if affliction, and persecution, such as he understands, were the Cross of Christ, then must the Church be alwayes in persecution, and never out of it, why so? be­cause [Page 536] the taking up, and bearing the Cross, is the Disciples daily exercise, Luk. 14.26.

Besides, if afflictions which befall all men, as well without as within the Church, were the Cross of Christ, then should all men bear the Cross, and consequently all men should be Disciples; both which are very absurd, and therefore that from whence they follow.

But what is the Cross?

What else but the Christian patience? which St. John calls the patience of Jesus Christ, Rev. 1.9. Hebr. 12. This our Lord understands by the narrow way, Mat. 7. by his yoke, Mat. 11. figured by the Altar of burnt offering, it is the power of Christ imparted unto the Disciples, whereby they are enabled to crucifie and kill every sin, and the temptations thereunto: The death of Christ operative in us, 2 Cor. 4.10, 11, 12. which we bear about in our bodies.

All what ever befalls us, good, evil, or mixt, all must be laid upon the Cross, all must be cast into the fire upon the Altar: 1. That which is truly good, as spiritual joy, love, &c. 2. Simply evil, as carnal joy, worldly sorrow: 3. Mixt of both these: for so good and evil are mingled together, as [...], divers kinds of metal, whence they have their name: But if the pure Gold be cast into the fire it comes out full weight, only more bright; all the good is saved, yet so as by fire, all the dross is consumed.

This was figured by Abraham offering up his Son Isaac, spiritual joy, he came off a­live: the Ram, carnal joy, that was consumed.

Joseph was in prison with two Malefactors, one he restored to his place, the other he hanged, Gen. 41.13.

Moses slew the Aegyptian but saved the Hebrew.

The true Joseph, the true Moses, condemned the evil thief, and saved the good one.

All these had contracted some polution by mixture with evil; and therefore the Gold must be cast into the fire, Isaac must be laid upon the Altar, the Butler must be imprisoned, the Hebrew must be rebuked; the good thief must suffer in the flesh, that his spirit might be saved in the day of the Lord.

Observ. 1. This shews the reason, why there are so few true Disciples of Jesus Christ, among the great crowd of those who pretend to follow him: The Doctrine taught in Christ's School requires of the Disciple relinquishment, forsaking, denial of him­self, cutting off the hand of evil doing, cutting off the foot of pride, plucking out the eye of false vision, abrenuntiation and detestation of all iniquity, suffering daily the death of all and every sin, daily bearing about in our bodies the dying of the Lord Je­sus; to be humble, meek, patient, obedient, long-suffering, merciful, sober, tempe­rate, holy, just, loving; in these, and such as these consists the essence of Christ's Dis­ciples; all of them, things irksom, horrible and abominable to flesh and blood.

And therefore 'tis no wonder that there are so few true Disciples and Followers of Christ, even among the great crowd of Christians.

Exhort. To become Disciples of Christ, that so we may know the mysteries of the Kingdom of God, how can that be done? what doth our Master require to make us Disciples? Self-denial, and taking up the Cross and following him through his death in­to his life, in faith, humility, meekness, patience, love, obedience.

But how shall I obey except first I know? True, thou art not utterly without all knowledge; obey therefore what thou knowest: To him that hath not denied the bruitish self, the Scripture saith, be sober, let not your hearts be overcharged; obey that precept which the very beasts obey, neglect not the meanest precept; Whatsoever he bids ye do, that do, fill the water-pots with water; if thou hold that he will turn it in­to wine: To him that hath shall more be given.

Depart from all known iniquity, Dan. 9.13. Believe every Precept, every com­mand; Oportet discentem credere; add to your faith, virtue, and then followeth know­ledge: be followers of them who through faith and patience inherit the promises, Heb. 6.12. which promised inheritance; the Lord vouchsafe unto us through Jesus Christ our Lord; such self-deniers, such cross-bearers, and such as persevere in so doing, and only such are the true Disciples of Jesus Christ, and know the mysteries of the King­dom of Heaven.

Add to these two Lessons a third, Continuance in the known Doctrine of Christ, Joh. 8.32. If ye continue in my word then shall ye know the truth, and the truth shall make you free.

1. The Disciples know the mysteries, they are [...], they are the only qua­lified men, and fit for entrance into Christ's School of mysteries.

All Masters and Teachers require fear, reverence, humility, meekness and love in their Disciples, and such are in the Disciples of Christ, for the fear of God is the be­ginning of his wisdom, Psal. 111.10. Psal. 25.14. The secret or mystery of the Lord is with them that fear him, and he will shew them his Covenant, [...] (i. e.) and his Covenant is with them that fear him, to make them know it: So Marg.

We need not go beyond that Psalm for the second qualification, vers. 9. The meek he will teach his way.

This more distinctly we may conceive, according to the dispensation of the three persons of the holy and blessed Trinity, who are all Teachers and have their Dis­ciples, to whom they reveil the mysteries of the Kingdom of God, Isa. 30.20. Thy Teachers shall not be far from thee, [...], but thine eyes shall see thy Teach­ers: It is in the form plural, but rendered in most Translations in the singular, no­ting the Unity in Trinity, but that it is understood of God, the great Teacher, the next words prove, Thine ears shall hear a word behind thee.

2. Every Teacher requires belief, Oportet discentem credere: God the Father hath his Disciples, Isa. 8.16. Seal the Law among my Disciples, whom he brings up under the Paedagogie of the Law, which is the Fathers Law, Psal. 40.8. Hereby he cor­rects us and instructs us, and makes us partakers of his holiness; hereby he reveils Christ unto us, Gal. 3. who is the holy of holies, as he is called, Dan. 9. Holiness of ho­liness; He is that other Teacher, our Master Christ.

Observ. 1. The great Mystagogus is the free dispenser of mysteries; he reveils them to whom he will, only unto Disciples, and persons qualified and fit to receive them: He taught Elisha at the plough, and David at the sheepfold, Amos among the herds­men of Tekoa; Simon, and Andrew, and James, and John at their nets, Mat. 4. Mat­thew at the Custom-house.

Ploughmen, Shepherds, Herdsmen, Fishermen, Publicans, of what trade or occu­pation or profession soever: these Disciples, humble-self-deniers, meek, patient, these may have a deeper insight into the most profound mysteries of Gods Kingdom, than the greatest, proud, covetous, self-lovers, however, otherwise most learned Clerks; in that regard the Blacksmith may know more than the Blackcoat. That of the Father is well known, Surgunt indocti, & rapiunt Coelum, nos cum nostra do­ctrinâ trudimur in infernum; I have more understanding than my Teachers, saith holy David. The Apostles knew and taught the mysteries of Christ's death and resurre­ction; what was the reason? was David seen in Arts and Tongues? or were the Apostles filii sapientum, as the proud Pharisees called their Disciples? Truly neither; David gives the reason of his learning, greater than his Teachers, because saith he, Thy testimonies are my meditation: And how came the Disciples to be so well seen, in the Divine mysteries? not for any great learned skill I wiss, O no: they were [...], unlettered men, unlearned men, and ignorant, Act. 4.13. But the true reason is added, They took knowledge of them that they had been with Jesus.

Repreh. 1. Is God a free giver? and is thine eye evil, because he is good? This then may justly reprove the envious spirit, the envious spirit that riseth up against the Disciples in all Ages, and reigns in too too many in these dayes. They have a tale, even a mystery of the infernal host. Envy was missing in Hell, and search being made after her, she was found in a Monastery, among men professing Religion, and since they were dissolved among us, she was admitted into Colleges and Societies, yea, she hath found that favour, that she hath got into all Cities and Towns of the Kingdom, yea, she hath gotten into the Temple of God, Ezek. 8.5. The image of jealousie in the entry, indeed of Envy, the word is [...] Envy, Mat. 23.13. The Scribes and Pharisees will not go into the School of Christ themselves, nor suffer them that were entring to go in; Like the Gardiners dog in the Italian Proverb, [Page 538] They neither eat herbs themselves, nor suffer others who can: Or, according to our En­glish Proverb, The dog in the manger. The Patriarchs moved with envy sold Joseph in­to Aegypt, Act. 7. will ye know the ground of it, Gen. 37. ye find it to be his dreams and visions of Divine Mysteries: This moved Shemaiah to write thus to Zephaniah, Jer. 29.26. The Lord hath made thee Priest in the stead of Jehojada, for every one that is mad. Amaziah complains to Jeroboam, Amos 7. The Land is not able to bear all his words, what was the reason? Amos was a true Seer, and saw more Divine Truth than Amaziah. Thus it was among the Scribes and Pharisees who delivered our Lord for envy, Mat. 27.18. yea envy got among Christ's own Followers, James and John, Luk. 9.49. And I pray God she be not among us.

Repreh. 2. The great pains which many take who are without to unfold the my­steries of Gods Kingdom, yet all in vain; they stay without, they hear, they wish, they read, and plod, and struggle, they dig and delve, and search after the mysteries of the Kingdom; they take pains, it is as if a man being about to cleave wood, and should set his wedge against the grain, and think so to rive and cleave it, it is not so to be done, a little pains according to the grain will do it.

As if by their own subtilty, pains and industry, they could by main force hammer out the mysteries of Gods Kingdom: There is a vein for silver, and a place for the gold where they find it, Job 28. he compares the secrets of wisdom to gold, vers. 7. there is a path that no fowl knoweth, and which the Vultures eye hath not seen; no high-flowne quick-sighted contemplators, it is not found out by subtilty, vers. 8. The Lions whelps have not trodden it, nor the fierce Lion passed by it; it is not found out by strength, vers. 23. God understandeth the way thereof, and he knoweth the place thereof.

After a long search he declares it, who alone can, vers. 28. Ʋnto man he saith, be­hold the fear of the Lord, that is wisdom, and to depart from evil is understanding.

But what then? ought we not to employ our wit and strength in searching after the riddles and mysteries of Divine Truth? yes, no doubt, but so that we first pra­ctise what we know, and resolve to practise and obey what we shall learn, and as yet know not, it's a good rule, [...], those things which having learned we practise, these things practising we further learn; as by exer­cising our strength we get more strength: The Jews have an excellent Proverb, [...]. A man that comes to the Word to be cleansed he is holpen from heaven: Qui conatur, juvatur.

But many, like men in a mine, as our Saviour tells the Pharisees, Joh. 5. [...], Ye search the Scriptures, but ye will not come unto me that ye might have life; ye will not deny your selves, take up your Cross daily and follow me, through my death unto the life; like a cold lover that hath received a love-letter from her Friend and Suitor, she reads it over and over, delights in it, puts it in her bosome, yet desires not that he should come unto her, or she go to him: Thus deal many of us with the Scriptures, our Beloved's Love-letter unto us; we read it every day, and resolve to read it over and over, we adorn it, guild it, put it in our bosomes, mean time we desire not his presence with us: we will not deny our selves, incline our ear, forsake our own people, and our fathers house; that so the King may take pleasure in our beauty: we desire not that he should come unto us: we say not, ‘Nil mihi rescribas, attamen ipse veni.’ we say not with David, I will behave my self wisely in a perfect way: O when wilt thou come unto me! I will walk in my house with a perfect heart, Psal. 101.2.

Observ. 3. Here is a ground for Allegorical and Parabolical Expositions of Scri­pture, if there be any here who make any doubt of them; for if without a parable he spake not unto them, Mar. 4.34. if to them that are without all things be in parables, then in all reason those things which are in Parables or Allegories must be interpre­ted and expounded, not as proper Speeches, but as Parables and Allegories. What a ridiculous thing it is for a company of blind men to dispute concerning colours, [Page 539] which they never yet saw; discoursing at large concerning some forreign Land, how opprobrious must it needs be to such an one, if one but meanly travell'd should ask him, Sir, were you ever there? But they say as the Fryar said, Legi in postilla mea: I read it in such or such a Common-place-book, in such a body of Divinity: so strangely we are deceived in our selves, when we think our selves to be such, because we read things to be so and so.

Some have much pleased themselves, and brooded high thoughts of themselves, because they know that which highly enlightened men have known, or thought that the same light were in them; and therefore they say, a Child upon a Gyants shoul­ders may see further than the Gyant.

No, no, we must our selves grow up unto the same measure.

Observ. 2. The Disciples of Christ are no such fools and ideots, as the world con­ceives them; when they speak of such with a scommatical accent, and say, they are boni viri, good honest men. 'Tis true, 1 Cor. 3.18. They are fools in this world, ac­cording to the diabolical wisdom, Jam. 3. Otherwise they are the wisest men, and greatest States-men, the best Politicians in the world, Privy Counsellors of the King­dom of Heaven, acquainted with all the secrets of State.

Yea, by redundancy from the Divine Wisdom and Knowledge of Mysteries, they are the best and ablest Ministers of State, and skill'd in worldly affairs. Joseph was by education no States-man, but lived privately in his Fathers house, yet Joseph gave better Advise to Pharaoh for the Preservation and Government of his Kingdom, than all the wise men of Aegypt could, though they of note for their Wisdom and Policy, but in regard of Joseph, the Princes of Zoan became fools, the Princes of Noph were de­ceived, Isa. 19. Joseph the prisoner knew more than they all: See Notes in Mat. 8.25.

While the Church at this day is rent in pieces by manifold divided judgements, and the greatest contention is, what is the true Christianity, and who are the true Christians.

It might be very seasonable, yea necessary for us to consider an argument of this nature, what in the beginning was meant by the Christian name, lest we should strive as many do, like the Andabatae, qui clausis oculis pugnabant, saith Tully, they were wont to fight blindfold: See Jobson of the Religions on both sides the River Gaubra.

Our Saviour, that great Example of our imitation, he leads us into this method, when a question arose touching Divorce, for decision of it, he referrs us to the first in­stitution of Marriage, Mat. 19.8. whence he inferrs, From the beginning it was not so.

And the Apostle, an exact follower of Christ, when the Corinthians contended a­bout the Lords Supper, he decides the question, by pointing them to the beginning of it, 1 Cor. 11. So in the contention about the Resurrection, Cap. 15.

And let us be followers of the Apostle as he was of Christ, Act. 11.26. The Dis­ciples were called Christians first at Antioch.

The words contain two spiritual names of our profession very needful to be known by us all, for all, and every one of us either indeed are, or would be thought to be, 1. Disciples of Jesus Christ; and 2. true Christians; but whether really and truly we be such, the opening of both these may fully discover; but this hath been already done.

Observ. Wicked men, disobedient, undiscipled men, have no ground of confidence, that they know any thing of Divine Truth; why? unto such all things are in parables.

Nor can they judge of Divine matters; [...] It is the spiritual man that judgeth all things. Nor have they any authority from God to teach others.

NOTES AND OBSERVATIONS UPON LUKE VI. 12.

[...].

And it came to pass in those dayes, that he went out into a mountain to pray, and continued all night in prayer to God.

Which words I render thus;

And it came to pass in those dayes, he went out into a mountain to pray, and he continued all night in the prayer-house of God.

[My reason for this Translation I shall give in due place.]

THe words contain our Lords retirement to his devotion, and his continuance in it.

1. His retirement is amplified by the time when, and place where, and that more generally; a mountain, he went out in those dayes into a mountain, and the end of his retirement, to pray.

2. The continuance in his devotion, it was all night; and the special place of it, and appropriation of that place, to whom it belonged, it was the prayer-house of God.

In the former part, Our Lords retirement to his devotion, we have this Divine Aixom:

In those dayes Jesus went out into a mountain to pray.

In the latter; The continuance of our Lords devotion, we have two other Axioms:

  • 1. God hath his prayer-house.
  • 2. The Lord Jesus continued all night in Gods prayer-house.

1. In those dayes Jesus went out into a mountain to pray: This seems to be meerly circumstantial; but if we shall consider the Notes on Mat. 24.1. what mountain this was, neither St. Mark in the parallel story, Mar. 3. nor St. Luke tells us by name: but it appears not to have been far from Capernaum, whither our Lord resorted af­ter he had ended his Speech to his Apostles, Mat. 8.5. Luk. 7.1. And because of that his most Divine Sermon in this mountain, and his miracles of feeding the mul­titudes said also to be at this mountain, and healing the Leper at the foot of this mountain, and our Lords frequent resort hereunto, it's called by Adrichomius and others, Mons Christi, Christs Mountain. Hither he ascended to pray: This he did in those dayes.

It may be doubted, whether this be to be understood to have come to pass, imme­diately after the stories next preceding, or some time before, namely, before his Ser­mon in the Mount.

The [...]e was good reason for his retirement; whether we consider the term à quo, whence he went, or the term ad quem, whither he went, or his business, whereabout he went.

1. As for the term à quo, if ye look the verse before, ye shall find him among a company of mad men: and was there not good reason he should go out from among a company of mad men?

2. The term ad quem, was a Mountain, and that whereunto he was wont to re­sort, and retire himself to his privacy.

3. The business whereabout he went required both.

Doubt. What so great need of prayer? Our Lord knoweth what we have need of.

Resp. 1. Though he have promised, yet will he be intreated for them, Ezek. 36.37.

2. As man, so he saith, My Father is greater than I.

3. To teach men, Joh. 11.42. Parents know the necessities of their Children; yet in all reason they will put them upon their duty to make known their wants.

Observ. 1. Our Lord by his Example reads us a necessary Lesson, He went out (saith the Text) and when we would be vacant, and free to the performance of any divine duty, the Lord here going out from a mad crew, leads us out of the crowd and throng of the world, that lies in the evil one; he leads us forth from the tumult and madness of the people.

Observ. 2. We should go out of our low, earthly, sensual mind and affection, and ascend with a spiritual and heavenly mind and heart unto God, and the things of God, Col. 3.1, 2. So we read our Lord went out into a mountain to pray: therefore prayer is an ascent of the mind unto God, according to Psal. 25.1. Ʋnto thee O Lord do I lift up my soul. Abraham left his servants at the foot of the hill when he went to sacrifice, Gen. 22.

2. Another Lesson he teacheth us by his ascent into the mountain to pray, that we go and do likewise: That when we would make our address unto God by Prayer, we should go out of our low condition, especially in times of affliction and perse­cution for well doing, we should then have recourse unto God by prayer; as when the Scribes and Pharisees were full of madness, and out of that abundance of their heart they spake one to another, they communed one with other, what they might do to Jesus, In those dayes Jesus went out into a mountain to pray.

Alas, the heart of man so droops and flags, so cleaves unto the low, sensual and earthly things, that it hath need of all symbolical helps to raise it; sursum corda: for so if [in those dayes] have reference to the words before, we may learn this third Lesson from our Lords Example.

But my principal aim is at the opening of the second part of this Text: the con­tinuance of our Lords devotion, [...] wherein we have these two Divine Axioms.

  • 1. God hath his prayer-house.
  • 2. The Lord Jesus continued all night in Gods prayer-house.

1. God hath his prayer-house.

This you will say is not in the Text: and truly both Translators and Interpre­ters have endeavoured to put it out of the Text: For one briefly turns it thus, per­nox oravit, he prayed all night; another, pernoctavit orans Deum, he continued all night praying God: a third, he continued all night in precatione Dei; and he explains it, Per totam noctem deprecaretur Deum; the Vulg. Lat. Erat pernoctans in oratione Dei; and all our English Translations that I have seen, the high and low Dutch, and French, Spanish and Italian Translations all sound to the same tune: but we shall find that this Axiom, God hath his prayer-house, or house of prayer, is true; so [...] signifieth in this place a prayer-house, not prayer it self: This will easily ap­pear to any one who knoweth the Greek Tongue; for [...] doth not signifie prayer to God, but prayer of God; prayer to God should be either [...] [Page 542] [...], or (though that be uncouth) [...], not [...], as here the word is, and therefore it cannot be prayer to God: and it were great injury to the Spirit of God, and to St. Luke, the Pen-man of this Gospel, and very learned in the Greek Tongue, to ascribe such a Solecism unto him in that Language, wherein that which seems most probable, and might seem to salve the incongruity of the Greek and Latin Text, is, That it may be an Hebraism, whereof ye have heretofore heard; for when the Hebrews would express some great thing, they put the name of God unto it, as the Mountain of God, the Cedars of God, &c. whereby they would express a great Mountain and great Cedars; and so when Christ is said to continue all night in oratione Dei, in the prayer of God, here should be understood ardent and fervent prayer: This exposition makes the best of this Translation that I think can be made; but no gloss nor authority of men can wholly obscure the Truth.

The word [...] here signifieth an Oratory or Prayer-house, or house of prayer: In the same sence is the word used, Act. 16.13. [...], where a prayer-house was wont to be; and vers. 16. [...], which the Vul. Lat. turns, Euntibus nobis ad orationem, as we went to prayer, which is neither proper Greek nor Latin to signifie the action of prayer, but ought to be rendered in all, the house of prayer, as the Syriack doth. For our better understanding of this, we must know, that the Jews of old had their Oratories or Prayer-houses where they were wont to assemble: the most ancient we read of was at Mizpah, whither the people of God were often wont to be gathered together, Josh. 11.3, 8. Jud. 20.2. 1 Sam. 7.9. There was an Altar erected, and [...] a prayer-house, whither the Israelites oftentimes resorted to pray to the Lord, and consult about the affairs of the Church and Common-wealth: This continued long afterward, as appears, 1 Machab. 3.44, 45, 46. In imitation of this, such houses were erected in after-time, which they called [...] and [...], prayer-houses; of these we read in Josephus, in the History of his Life, [...], which presently he calls [...], and further to the same purpose.

Thus Philo Judaeus speaks of the [...], or prayer-houses which the Jews had at Rome, and at Alexandria; of this Juvenal, Satyr. 3.

Ede ubi consistas, & quâ te quaero proseuchâ.

But of all the rest Epiphanius speaks most clearly to this purpose, Tom. 2. Libr. 3. Haeres. 80. of the Massaliani, There were, saith he, of old [...], places of prayer both among the Jews and among the Samaritans, as we find in the Acts of the Apostles, where Lydia the seller of purple met Paul: and then he mentions that place in Act. 16.13. [...] and then he adds, such a place of prayer there is, saith he, at Sichem, which now is called Neapolis, without the City; so that [...], prayer-houses were seated without the City; though Philo men­tions some in Rome and Alexandria.

Yea that place in Act. 16.13. which we turn [where Prayer was wont to be made] the Syriack Intepreter turns, where was wont to be a prayer-house, [...] and vers. 16. And it came to pass as we went [...], which our Translators turn, as we went to prayer, the Syriack hath it again [...] to the house of prayer.

Prayer-houses of God are outward, as his Temple which he calls his house, my house shall, &c. inward, as his particular places of assembly, whither the people of God were wont to resort, as Synagogues and houses of Prayer. Of these the Psal­mist is to be understood, when he complains to the Lord, that the enemies had de­stroyed the Lords Sanctuary, and all the houses of God in the land, Psal. 74.

2. The inward house of God is the Church and People of God, among whom, and in whom he dwells: whose house are ye, Heb. 3.6. The reason why there must be an outward house of prayer where the People of God may meet, pray unto him, hear his word, praise him, and speak of his honour, it will appear from hence; for since all outward actions of men necessarily require, as time, so place also, when and [Page 543] where they may be performed: Surely the holy Ghost would not have enjoyned the assembling of Gods People together, did it not suppose a place where they might meet together, Heb. 10.25.

Repreh. Those who inveigh against Churches, Oratories, and houses of Prayer, un­der the scornful names of Steeple-houses, or Stone houses, but by no means must they be called Churches; and what shall we call them then? The principal Reformed name is a Meeting house: To what purpose is this Reformation of words?

Thou Hypocrite reform thy life, amend thy wayes, reform thy pride, thy cove­tousness, thy bloody mind: As for the name Church St. Paul was not so scrupulous but he could make use of it, to signifie that which thou scornfully namest a Meeting house, 1 Cor. 11.22. Have ye not houses to eat and to drink in, or despise ye [...], the Churches of God? And why then art thou so much offended at these buildings?

Because there is no command of Scripture to build any such houses, and they were builded by superstitious men, and to superstitious ends; It is true, there is no command in Scripture to build Churches, nor is there any general command to build private houses; but is there any prohibition to build either? Surely in that the Lord tells David that he did well in that it was in his heart to build an house to his Name, though he built it not, 2 Chron. 6.7, 8. We may hence gather, that if David had built an house unto Gods Name, before Gods will was better known unto him to the contrary, he had done well, though David had no command to build an house. And when the Jews, Luk. 7.5. commended the Centurion to our Lord for this rea­son, That he loved their Nation, and had built them a Synagogue: Our Lord for that reason yielded to their request; there is no doubt but the Lord approved well of the intention, action, and work done.

And as for the builders of Churches, and Prayer-houses, we may say this general­ly of them, they were better men than they who pull them down, insomuch as it is a less sin to be superstitious, because superstition opposeth but a part of Religion, than to be profane, which is opposite unto all.

Nor doth the Lord ever threaten any for building Synagogues or Prayer-houses; but we read of an heavy judgement denounced against Babilon for destroying Gods Prayer-house, Jer. 51.11. His device is against Babilon to destroy it; because it is the vengeance of the Lord, the vengeance of his Temple.

Mysticé. Outward prayer-houses of God do not hinder Gods inward Prayer-houses, nor the inward the outward: God hath his inward Oratory, his Prayer-house, where prayers, praises and thanksgivings are offered unto him. These have some resemblance unto Solomons Temple, for as therein was a Porch, a Sanctum, or Holy, and a most Holy; so in Gods inward house of prayer: There is the porch which answers to the fear of God; there is Sanctum, or Holy, of Faith, and there is the most Holy, which is Charity.

The people were all with one accord in Solomons porch. In thy fear will I worship to­ward thy holy Temple. Ʋntil I went into the Sanctuary of God, Psal. 73. Let my prayer ascend unto thee, as the incense which filled the Holy of holies arising from the Golden Altar.

Thus we understand the reason of what Pompey said; That when he had entered into the most holy place, he saw there nothing else but smoak.

Observ. 1. The wonderful condescention of the most high God, he hath more houses than one: See Notes on Mat. 24.

2. His transcendent dignity: See Notes on Hebr. 3.1. Observ. 1.

3. We are not our own: ibid. Observ. 2.

Repreh. Who acknowledge not the Lord Jesus so neer them, ibid.

Exhort. Would we be the house of God? Hold fast the confidence, stedfast unto the end, Heb. 3.6.

3. [...].

Jesus continued all night in prayer to God.

So our Translators render the words, but amiss, as I shewed in part before; they ought rather thus to be turned.

He continued all night in the prayer-house of God.

These words contain the continuance of our Lords devotion in God's Prayer-house, [...], is word for word, pernoctari, to continue all night.

But to continue all night in a prayer-house, is no more laudable than to abide elsewhere, unless we be suitably imployed there. What is it for one of us to sit here in a Prayer-house, when our mind is elsewhere? And therefore Devotion is said to be a moving of the mind, and will towards God, which may be in manifold Acts; as holy Meditation, Resignation, Elevation, or lifting up the Heart by Pray­er, and Thanksgiving unto God. Collection and gathering in all the distracting and wandring thoughts unto Unity.

It is not here said, what our Lord continued doing: But it's most probable, he spent most of the night in prayer to God.

The reason why our Lord continued in the Prayer-house of God all night, and spent the best part in Prayer; it looks [...]; forward and backward.

In the words before the Text, we read that the Scribes and Pharisees were full of madness, and consulting how they might destroy him; and therefore there was good reason he should pray to the Lord for his safety and preservation. We find him so doing, Psal. 22.12, 16, 20. When bulls, and dogs, and lyons had compassed him a­bout, vers. 11. Be not far from me, for trouble is near: And again, vers. 19. Be not far from me, O Lord, my strength: Haste thee to help me: Deliver my soul from the sword, my darling from the power of the dog: Save me from the lyons mouth.

2. But the better and more probable reason follows the Text, vers. 13. When it was day, he called unto him his Disciples, and of them he chose twelve; whom also he named Apostles.

St. Mark tells us the end why he chose them, Mark 3.14. [...], which we render he ordained twelve, that they might be with him: [...], that he might send them out to preach.

This was an office of perpetuity, which was to continue for ever in the Church, 1 Cor. 12.28. First Apostles, then, &c. which appears from hence, that when Judas by his transgression, fell from that Office, another was chosen in his place; according to what had been prophesied concerning him, Act. 1.20. out of Psal. 109.25. his Bishop­rick let another take.

Since therefore that Office of Apostleship was a lasting Office even to the end of the world; (for so long our Lord tells his Apostles he will be with them, Matth. 28.20.) upon that solemn occasion of ordaining that Office: Our Lord spent so much time in Devotion, Meditation and Prayer in the Prayer-house of God.

Observ. 1. Our Lord Commends unto us by his holy Example, holy retire­ment, and sequestring of our selves from the multitude. This is our Lords frequent practice.

This holy retirement our Lord commends unto us, after he hath wrought some great and notable work; as after his Miracle of feeding five thousand with five loaves, and two small fishes, Joh. 6.9, 25. and here after his cure of the withered hand.

A practice of our Lord quite contrary to the guise of most men: who when they have done any thing more notable, they commonly shew themselves to the multitude: As Theophrastus gives the character of a vai [...]-glorious Orator; who after he had made his Oration, Ye shall find him (saith he) [...]; as we would say upon the Exchange, or in the Market, as Themistocles after his great Victories shewed himself openly at the Olympick games.

How contrary is our Lords practise hereunto? After his Miracles and Works above Nature, he withdrew himself from men, that he might not seek honour of men, but might give all glory intirely unto God.

Observ. 2. Holy businesses are to be transacted and performed in holy places; pray­er unto God, in Gods prayer-house.

Not that this duty of Prayer is to be confined unto any one place; for as the [Page 545] time is unlimited, and men ought to pray continually, Luk. 18. So is the place al­so, without confinement, men ought to pray every where, liftng up holy hands, 1 Tim. 2.8.

But as there were set times of Prayer, Evening and Morning, and Noon-day, Psal. 55.17. and set hours of prayer in the Apostles times, Act. 3. So were there certain set-places of prayer, wherein men ought to pray, even a Prayer-house: as the Lord saith of his Temple, My house shall be called the house of prayer.

Observ. 3. There is no time unseasonable for prayer unto God: Our Lord prayed in the night, when others sleep.

Yea, the night is a more seasonable time of prayer; when the soul may maintain a Soliloquium, an holy intercourse with her God by prayer, Solus Deus cum sola omnia, Cant. 3.1. By night in my bed, I sought him whom my soul loveth.

I remember thee on my bed, and meditate on thee in the night-watch.

Observ. 4. Holy retirement is not for vain speculations.

Surely the Schools of the Prophets have not their names from [...], from being idle; and lazy; nor Ludus literarius, from lusus, playing and sporting: O no but the quite contrary: Such places of retirement, and withdrawing of our selves from men and outward imployments, are ordained for this end. That we might learn to draw near unto our God, and the things of God: And that we might draw o­thers also. And this was the practise of the old Prophets, and the Ancient [...], Monks. They withdrew themselves from the World, that they might more entire­ly live unto God. Whereas, the later kind of Monkery, unless they be much wronged, is a perverse imitation of the former, and little other than a retired idleness.

Observ. 5. Great important occasions require long continuance, intention and fer­vency in prayer. Such a long prayer we read Solomon made, 1 King. 8. but it was upon a most solemn, and extraordinary business. The Dedication of the Temple.

And our Saviour made a long prayer, Joh. 17. but it was for the whole Church, both which then the Father had given him, and for those who should afterward be­lieve in Christ, vers. 20. Thus our Lord prayed here probably a long prayer, but the occasion was important: The Ordination of the twelve Apostles.

Oserv. 6. Of how great importance is the sending forth of the Apostles and Teachers into the World. Our Lord, before he ordained his twelve Apostles, he watched and prayed unto his Father, and continued in his Devotions all night; it was a business of greatest moment, they were to seizin mankind, which the Do­ctrine of the Father, Son and Spirit: He tells them so, Matth. 5.13. Ye are the salt of the earth. They were to enlighten the World, with the Light from Heaven: So our Lord tells them, ye are the light of the world, vers. 14.

They were Preachers licensed for the whole World: So he gives them Commissi­on, Matth. 28.19. Go and teach all nations.

They were Exorcists, whose office was to cast out Devils.

They were Physicians of all mankind, for he gave them power over unclean spirits to cast them out, and to heal all manner of sicknesses, and all manner of diseases, Matth. 10.1. this Power he had in himself; this Power he imparted unto his twelve Apo­stles; whom therefore he is said to have made, [...], Matth. 4.13. He made twelve, and accordingly they seizined the Earth; enlightned the World; preach­ed to all Nations; cast out Devils; heal'd all manner of Diseases. This was an argument, and object worthy a whole nights Watching, Devotion, Meditation and Prayer.

But what? Did that power cease with the Apostles? who then received it? Sure­ly no, for we read, 1 Tim. 4.14. Neglect not the gift that is in thee, which was given thee by prophesie, by the laying on of the hands of the Presbytery, 2 Tim. 1.6. I put thee in remembrance that thou stir up the gift of God that is in thee, by the putting on of my hands: So that there was like power given, and like power received, and therefore the like prayer was made: Our Lord at the ordaining of his Apostles [Page 546] made such earnest prayer: And he gave then order to his Church to make like Prayer, upon like occasions, Matth. 9. where immediately follows the Ordination of the twelve Apostles, Matt. 10.1. and accordingly ye read of the Apostles pra­ctise, Act. 1.24. When Matthias was chosen, they prayed and said, Thou Lord, who knowest the hearts of all men; shew whether of these two thou hast chosen: and 14.23. when Paul and Barnabas were sent forth, they prayed with fasting; and is there not the like necessity at this day among mankind; that the Word of God be preached; that the evil spirits be cast out, diseases heal'd, &c? But is there the like power gi­ven, or receiv'd at this day? Paul and the Presbytery gave it; and Timothy receiv'd it, as you have heard. But do those who ordain at this day give the like gifts? or do those who are ordained receive the like gift by the imposition of the ordainers hands? would God it were so! But since such imposition of hands is ineffectual; what can we judge of the present Ordination, but that it is an empty form of Godli­ness without the power of it?

Repreh. 1. This Example of our Lord doth not warrant prolix and tedious pray­ers, upon ordinary occasions; for such long prayers have no countenance, no autho­rity in the whole Word of God. Therefore saith the Wiseman, Let thy words be few, Eccles. 5.1, 2, 3. Matth. 6.7, 8. When ye pray, use not vain repetitions: And 23.13, 14. The Scribes and Pharisees, hypocrites for a pretence make long prayers, who there­fore shall receive the greater damnation.

Repreh. 2. Those who are soon weary of their Devotions, and all other good Duties, as they in the Prophet; when will the Sabbath be ended? when will the Preacher have done? we are weary of well-doing: would these watch and me­ditate, and pray all night as our Lord did, who are weary of the Duties of the Day?

Repreh. 3. Much more are they to blame, who weary themselves in the way of wick­edness, Wisd. 2. Spend whole nights in surfeiting and drunkenness, in chambering and wantonness!

Yea, whereas they that are drunken, are drunken in the night, in the time of igno­rance; many there are, who riot in the day time, after the light of the Gospel hath shined to them: They are such as sin against the Light. This is the condemnation that light is come into the world, and they love darkness more than the light, because their works are evil, Joh. 3.19.

Be ashamed and blush, O pretending Christian! He of whom thou wilt be named, spends the whole night in Devotion. Thou who wouldst be taken for one of his followers, and of the Church, wastest whole days and nights in accursed works of darkness.

Mysticé. There is a night of sin which over-shadows the Soul, when it departs from the Sun of Righteousness. Thus Judas went out from the Lord Jesus, and it was night, Joh. 13.9. In this night the Soul commits the works of darkness, and enter­tains the Prince of darkness, until the light of the Law discovers the darkness. In this dark state the Soul inveloped complains, O Lord the iniquity wherein I am incor­porated is stronger than I am: lift up thy feet, and destroy the enemy, that rebelleth in thy Sanctuary, Judg. 16. Against this night, we are so often commanded to watch and pray, and that in Gods Spiritual prayer-house, the heart of the righteous man. Unto this prayer-house Abraham's servant went and prayed, Gen. 24, 12, 13, 14. as ye find by comparing, vers. 45. Hither went Rebecca to pray, Gen. 25.22. Hither went Nehemiah, Neh. 2.4. Hither went gratious Hannah, 1 Sam. 1.10, 16. For whereas Prayer is a pious affection of the heart tending towards God, which some­times breaks out into words: accordingly Prayer is either Mental or Vocal; Mental, &c. See Notes on Gen. 24.45. Before I had done speaking, saith Abraham's Servant, in my heart.

Exhort. Let us receive the Lord Jesus into his own House: His house are ye, if ye hold fast your confidence, Heb. 3. know ye not that your bodies are the Temples of the holy Ghost, which is in you, 1 Cor. 6. Joh. 1.12.

Consider the means conducing hereunto; cast out the inmates out of the Lords house.

Sathan desires to make thy body a tipling-house, an house of Merchandise. But say, Shall I take the member of Christ, and make it a member of an harlot?

Exhort. 2. Since the actions of our Lord are exemplary, and Paterns unto his Church; let us imitate them. What if I should exhort, [...], that at least they who ordain others, should herein imitate our Lord Jesus. Sure I am it was an ancient Custom in the Church of Christ, observed four times a year, which they called quatuor tempora, four times set a part for that purpose; when those Apostolical men, who had the unspeakable gift, imparted it unto such as were fit to receive it, according to the places forenamed, and 2 Tim. 2.1, 2.

It's a poor shift to say that that gift hath ceased in the Church: we may say as well, that the Prayer of Faith hath ceased in the Church; for by that Prayer all the gifts of God may be obtained; yea, even the Spirit of God it self, Luke 11.13. Act. 2. By this Spirit, men who are believers in Jesus Christ, [...]nder the obedience of faith, grow up unto the man-age of Christ, and are taught unto the kindom of God, and receive the divine Unction, and spiritual Power from on high, whereby they are enabled to teach others, and to bring out of their treasures the new and the old, that is, the Letter and the Spirit, saith St. Basil. And this is the true Seal and Character of the Ministers of Jesus Christ.

And is not this worthy all our most ardent and fervent Prayers, all our Devo­tions, all our Watchings?

Exhort. 2. Maintain a constant correspondencie with thy God in his Spiritual Temple and Prayer-house. See notes, as before, on Gen. 24.25.

NOTES AND OBSERVATIONS UPON LUKE IX. 23.

[...].

And he said to them all, If any man will come after me, let him deny himself, and take up his cross daily, and follow me.

THe Metaphor is taken from those who forsake their colours, who renounce and leave their Party they were wont to adhere unto; the same which the Apostle calls elsewhere [...], Luk. 14.26. prodigal of his own life.

[...], ones own self, may be understood two wayes: Either,

  • 1. In respect of Sin; or,
  • 2. In respect of Grace.

1. In respect of Sin, and so a mans self may be diversly consi­dered, for there are in every one of us, as it were the abridge­ment of Three men:

1. That whereby we agree with the Beast, and live according to Sense, and the principles of bruitish men.

2. That whereby we agree with defective or corrupt reason, and live according to that which we properly call the animalish or natural man, both which St. Paul calls the earthly man.

3. That whereby we agree with our God, and that which we call the heavenly man.

There are certain apprehensive powers and wills in every one of these men.

2. In respect of Grace, and that which is given unto us of God, and is truly and properly not our selves, but somewhat of God in us, as his gifts and graces; Qui existimat se esse aliquid cùm nihil sit; He who thinks himself some thing when he is no­thing, deceives himself, Gal. 6.5.

And a man may be said to deny himself two wayes, according to the two-fold self.

1. When he resolves his sensual and rational mind, understanding, will and affe­ctions into the will of God: And,

2. When he resigns up the gifts and graces of God, as not belonging to himself, but such as he hath received of God.

Examples; of the first self-denial, the Apostle gives, Tit. 2▪ To deny ungodliness and worldly lusts, they are the sensual and beastly self.

2. The rational self intimated, 2 Cor. 10.4, 5. Casting down imaginations or rea­sonings, and bringing into captivity every thought into the obedience of Christ.

2. Self-denial is in regard of the graces and gifts imparted of God unto us, and resigning them up unto God, 1 Cor. 15.12. 2 Cor. 12.11. In nothing came I behind [Page 549] the very chief Apostles, though I am nothing; I live, yet not I, but Christ liveth in me.

The reason of this is, there is a double necessity:

1. Precepti, of the Precept and Command of our God prevented and founded upon the inward and secret attraction and drawing of the Father, Joh. 6.44. No man can come to me except my Father draw him; unto which attraction whosoever obeys, he yields up himself, and is no more his own.

2. A second necessity is Medii, of Means conducing to the end whereunto self-denial tends; for whereas we therefore come after Christ, that he may bring us un­to God, it's necessary that the sensual lusts and carnal mind be removed, which is enmity against God.

Doubt. But is this possible so to deny our selves, That the will of our God should be done in us?

Not all at once: the want of distinguishing the several degrees of proficiency in Christs School obscures many Divine Truths: There are degrees of Self-denial, ac­cording to three Classes or Forms of Christ's School.

1. When we empty our selves of our selves, that the Lord works only a will in us, but little or no power: As an obedient Child hath his Fathers will in his, but no strength to effect it: so Rom. 7. To will is present, with vers. 18.

2. When power is added, as when the Child is grown up to a young man; so Phil. 2.13. It is God that worketh in you to will and to do.

3. When they are wholly resigned up unto God to be disposed of, so that such self-deniers have nothing at all left of propriety in themselves, no intanglements at all with the Creatures; insomuch that in such notable proficients, that petition in the Lords Prayer is fulfilled; and such as these become Gods heavens upon earth which declare his glory, Psal. 19. ye have these three, as in many places of Scripture, so altogether, 1 John. 2.12, 13, 14.

Doubt. 2. But if we must deny our selves, how can we love our Neighbour as our selves?

Surely best of all, when we love our selves only in God, and in order unto God; and so there is a lawful self-love, according to which we love our neighbour as our selves; according to this, saith the Apostle, No man ever hated his own flesh but nou­risheth and cherisheth it, Eph. 5.29. This love is guided by our love to God.

Observ. 1. As obedience is submission of ones own will unto the will of another; so self-denial is the renouncing of our own reason, will, affections, all we are, that the will of our God may be fully done in us; so that the will of God may have that full power in us, that our own will had before, and that our will may be transform­ed, changed and emptied into Gods will, for the spirit of God insinuating it self, and emptying it self on the humbled and obedient soul, consumes all our own misled rea­son, and proper will also, that we neither have, nor use any other reason, will or affe­ctions, but resign up all unto the will of God.

Observ. 2. The reason why there are so few true Disciples of Christ among the great crowd of his followers: few, you will say! who is not a Disciple of Christ? 'tis such a question as ye read, Mar. 5.30.31. and may be answered like that: how few are there such, that, as she, touch our Saviour, and are healed by him! Ari­stotle affirms, that, as the principal part of a man, [...], whom since many Divines follow, it is no marvel that there are so many, so proud, so self-loving, and falsly called Disciples.

Observ. 3. Observe what is the reason of these evil times, 2 Tim. 3.1. [...] Syriack, Tempora dura, hard times; why? for instead of self-deniers shall be self-lovers: have there not been alwayes such? yes, but not in the Church: we have now self-loving Christians, that appears vers. 5. They have a form of godliness, but deny the power of it; heretofore such were cast out of the Church: now there's no notice taken of pride, covetousness, and the like. I do not remember, that envy, covetousness, pride, or wrath were enumerated among the sins which excluded men from the Communion; men may be such, yet very good Christians: Well, for these things the wrath of God comes upon the children of disobedience, and these are the men that make the times evil, Rom. 1.

Notwithstanding the many changes that have been among us, we are the same men and not changed: as the Lord threatens Moab, Jer. 48.11. We have been chan­ged from vessel to vessel, yet the ill taste and scent remains: what is in this case to be feared? surely that the Lord, who rules this later age with a rod of iron will break us, one upon another, as a potters vessel, wherein there is no pleasure.

Observ. 4. The great love of our Lord and Saviour unto strayed man, he will not suffer him to lose himself in a forreign and strange being and estate; for as Plato re­quired in those whom he admitted into his School, so our Lord, a greater then all Philosophers, requires something in those whom he admits into his School; Plato, [...] Plato never came so high as self-denial. Our Lord, no man who denies not himself, no man who takes not up his Cross daily; two main duties which are often iterated by our Saviour in the Gospel. But where Plato left, there Christ begins.

Observ. 5. Observe the ready way leading unto Christ, the gnomen that directs unto him, self-denial; 'tis not study, nor reading, nor meditating, nor hearing, though these may be good helps for man to know himself, that he may deny him­self, none of these render a man worthy of Christ: a man may do all these yet be no Disciple of Christ, none of all these strikes at the great idol self, 'tis that which stands between us and Christ.

Repreh. 1. This reproves disobedient men, who flatter themselves with the name of Gods people, when they live in a course of disobedience unto God: there were such in the Apostles time, Tit. 1.16. These deny not themselves, and so are not fol­lowers and Disciples of Christ, but they deny God himself: Covetous men deny Christ, 2 Pet. 2. Christ is Righteousness, unrighteousness denies him; he is wisdom, folly denies him; he is truth, falshood and lies deny him; he is holiness, prophaneness denies him: as often as we are overcome by any sin, we deny our God; so often as we overcome sin and deny our selves, we praise God and confess him, Psal. 50. ult.

Repreh. 2. This reproves proud Adam in the most of us, every man would be his own guide, counseller, King, God: that suggestion of Satan yet sounds in our ears, ye shall be as Gods. Corrupt nature is inclined and bended unto it self; recurva in seipsam, seeks in it self its own rest and contentation; loves all the Creatures for it self, yea God himself for it self: this was figured by the Woman, whom Satan had bound, she could never be loosed till Christ loosed her.

Satan binds up iniquity in the heart, even of a child, and we are never loosed from it until the rod of correction, that is, the law of the Father, and his attraction, and Christ's work in us, loose us, and set us free: he came to dissolve the works of the Devil, 1 Joh.

Exhort. To self-denial; a man by this means becomes a fit Disciple of Christ; He who hates not his own life, he cannot be Christs Disciple, Luk. 14.26. (i. e.) thy sinful life: try this by the hatred of an enemy.

A servant hath no more will of his own, he hath given up all to thee, he must watch when he would sleep, stay at home when he would go abroad, fast when he would eat, work when he would play, at length he so looseth his own will, that if he be asked what he would do, he saith, what his Master will; so must thou do, if thou be a Disciple of Christ: Thou art no more Lord of thine own will, thou would­est be rich, honourable, voluptuous, thy Lord commands thee, and disposeth the con­trary; accept it, fiat voluntas tua Domine, let thy will be done O Lord.

Sign. They who are [...] such as these are rather Sadducees.

Means. To deny a mans self is to know himself, otherwise how is it possible to deny ones self? now this is a very difficult duty, [...], to know impartially, and acknowledge what we are: Alas! nothing, all we are is but dependance upon another, we are not entia, but entis, it's God alone whose name is [...], and 'tis God alone who cannot deny himself; we may, we must, yea even in our best condition, deny our selves: In nothing I am behind the very chief Apostles, though I be nothing, 2 Cor. 12.11. and so we must think of our self, unless we will de­ceive [Page 551] our selves, Gal. 6.5. for he who thinks himself something, when he is nothing, deceives himself.

Now he who thinks himself nothing, how can he pride himself, how can he but deny himself?

2. If we consider our corrupt and sinful state, what is self then? it is a very hard thing to know this. A man is then most truly a man, and in his most proper estate and condition when he hath denied himself; he is then most himself when he denies himself, and is without himself: till then he is either, 1. the beast wallowing in the mire of concupiscence; or, 2. the devil pleasing himself, and priding himself in his own supposed excellencies, and appropriating to himself that which is not his own but Gods; then he is a man, and truly himself, when he renounceth all these, and resigns up himself unto God and Christ: this is [...], to fear God, and keep his Commandments, is all man, Eccles. 12.

Thus it is said of the prodigal Son, Luk. 15.17. [...], when he came to himself, he was not with himself before, he was with the Devil, and with the Swine; he was not himself, till he had denied himself and came to his Father.

We say in Metaphysicks, Impossibile est ens dependens esse separatum ab ente inde­pendente; it is indeed impossible that man should be any thing at all in Gods esteem, while he is centred upon himself, till he deny himself, and settle himself upon God and Christ, the true foundation; then having lost himself he finds himself; then when he is nothing in himself, then he is all in him, who is all in all: As a drop of water is lost in its self, but it's infinitely perfected beyond it self when it's fallen into the Sea.

What a deal of labour, toyl and vexation is saved? thou strugglest and strivest with thy Maker, all the time thou reservest thy will to thy self; judge in your selves whether it be not better to divorce our affections now from them then?

2. Means. The Law of God, that was made for the lawless, 1 Tim. 1.9, 10. This begets fear of God, whereby men depart from evil, and go out of themselves: This works wrath, Rom. 4.15. Be angry and sin not, Psal. 4. Eph. 4. It's no marvel, though men abuse the Law, neglect it, speak against it, it makes against themselves, their selfness.

2. The second Lesson which the Disciple must learn, is, taking up his Cross daily; it is commonly said, that affliction, persecution, &c. is the Cross of Christ, Omnis ge­neris calamitates piorum presertim veritatis causâ tolleratas, saith Flaccius Ilyricus, who undertakes to write a Clavis, a Key to open the Scripture withal.

But if affliction and persecution (such as he understands) were the Cross, then must the Church be alwayes in persecution, never out of it; for the taking up, and bear­ing the Cross is the Disciples daily exercise, Luk. 14.26.

2. If affliction, which befalls all men, then should all men be Disciples.

Reasons why we should take up our Cross: many might be given, I shall content my self with few.

1. Gods Command: though the Lord need not give us any reasons of his Com­mands, yet if ye please well to consider it, ye will find, 1. This reason of his com­mand very pressing, we have all of us taken upon our selves another life then that which our God breathed into us, a life breath'd into us by the spirit of errour, the spirit of the world, whereby we are become strangers from the life of God, Ephes. 4. and indeed, and in the sight of God, not living, but truly dead, Ephes. 2.1. [...], 1 Tim. 5.6. the Prodigal, Luk. 15. Idolaters, Hos. 13.1. there­fore we must unlive this life, dead it, crucifie it, put off this old man; as he that hath two sutes, he that puts on one must leave off the other.

2. In respect of the sin it self; God delights lege talionis: we have crucified Christ by our sin, and therefore it is just that we crucifie our sin by Christ, and his Spirit of mortification, Rom. 8.13.

—Neque enim lex justior ulla est,
Quàm necis artifices arte perire suâ.

They had caused him to dye a painful death, and a great pain it is to crucifie sin, pain in proportion of the pleasure in committing: a tedious pain, and it is, to cruci­fie sin, moriendo mori, in dying to dye.

The Apostles having reproved voluptuous men, for killing the Righteous One, Jam. 5.6, 7. adds, Be patient therefore.

3. Christ's Example. Oportuit Christum pati at (que) ita (per crucem) intare in glori­am, Luk. 24. most unreasonable it is, that the head should be crowned with thorns, and the body be pamper'd and delicate: yet I am not ignorant, that I lye exposed to a great objection; for if we must take up the Cross against all, and every sin, if we will be followers of Christ; it seems then, that no reliques of sin ought to re­main in us; vide notes in Phil. 2.8.

But this you will say is impossible to crucifie all, and every sin.

Nicodemus thought the new birth impossible.

Observ. 1. The accomplishment of all Types and Figures setting forth our morti­fication, and crucifixion of sin. Thus Sehon, and Og, and Cushan-Rishathaim, and Ja­bin, and Sisara, Eglon, Goliah, the five Kings of Canaan, the King of Ai, &c. all which, and many more, point us, not only unto outward enemies, but unto inward; our flesh, our affections and lusts to be crucified by us.

What execution Josuah did upon the King of Ai, i. e. Confusion.

Quaere, Whether all that is laid upon the Cross, be to be crucified, all that's on the Altar, to be burned?

No: Things to be laid upon the Cross are either:

1. Simply good, as Spiritual Joy, Love, &c. these like Isaac must be saved; these are like the gold cast into the fire.

2. Simply evil, as the evil Thief must suffer: the Ram must be sacrificed: the Canaanite must be slain. Joseph was in Prison with two Malefactors; one he restored unto his place, and the other he hanged, Gen. 41.13. It's said, he did this, as implying the things signified, the true Joseph; Moses slew the Egyptian, and saved the Israelite.

3. Partly good, and partly evil; as he who is called the good Thief, is said to be an Edomite, figuring our humane Nature, offending, and to be purged by the Cross, and Patience, but saved: The Gold must be purified: The Butler must be im­prisoned: The Israelite must be rebuked, but not slain, as the Egyptian was.

Repreh. 1. Those who confess sin is to be mortified and crucified, but they wish [...], an easie death, unto sin, with Lacretia, Cecidisse decorè: They dare not suffer the pangs of Death, and pains of Hell: they suffer not unto blood, Heb. 12.4.

We have lost the substance, and quarrel for the shadow; for the accident; for the sign: Sic veritas altercando amittitur. O that we would descend into our own hearts, and there seek for the true Cross, the Patience of Jesus Christ: wo unto them that have lost Patience: Surely, if we detest, and loath the outward Cross; wo be unto us, if we have not the inward: Those who crucifie some, as Saul the Amalekites, kill'd the little ones, but saved the great ones alive; others kill the great ones, and save the little ones, Parvuli Babylonis, vide Notes in Heb. 1.

Repreh. 2. Those who are able and valiant, for the subduing, killing, and cru­fying of outward foes, but arrant cowards, and impotent men, unable to kill, and crucifie their lusts. Seneca observes it in Alexander the Great, he overcame the Persians, Hircanians, Indians, and all Nations Eastward, to the Ocean. Victor sit regum, at (que) populorum, irae, tristitia (que) succubuit: id enim agebat, ut omnia potiùs ha­beret in potestate quam affectus. Poor impotent men! He was angry, sad, an arrant drunkard, and a murderer of his best friends in his drunkenness. Ignarus quid sit illud ingens paratum (que) regnum: imperare sibi, maximum imperium est. So Seneca, and fitly like the Wise man, Melior est patiens, viro forti, & qui dominatur animo suo, ex­pugnatori urbium, Prov. 16.32.

This discovers the vanity, and unprofitablenss of all outward things, Altars and Crosses, all bodily exercises being destitute of the inward Cross, the Patience of Jesus Christ. I know well what wonders the Ancient Fathers report of the Cross [Page 553] (which yet was in use among them, to shew both to the Gentiles, and to the Jews who upbraided them, the [...], that they were not ashamed of Christ Crucified) Ephrem the Syrian: Hoc signo conspecto, adversariae potestates contemptae, trementes: Adverse powers, or all powers of the Enemy, all evil spirits are affrighted, and tremble, and fly away at the sign of the Cross.

But was there, think you, signum sine signato: the sign without the thing signified, the Cross, without the patience of Jesus Christ? Revel. 1. Cyril, Quando Daemones vi­derint crucem, recordantur Crucifixi. When the Devils behold the Cross, they remember him who was Crucified: When they see and feel the power of Christs patience.

Austin. Omnia Daemonum machinamenta, virtute Crucis, ad nihilum redigi: Mark, it is virtute Crucis, by the power of Christs Cross, which is the patience of Jesus Christ, all the stratagems and temptations of the Devils are brought to naught.

Antoninus. Signum Crucis, & fides inexpugnabilis, nobis manus est.

More I could add, and 'tis very true, that they say, The Devils are afraid of the Cross; for in what soul soever, the patience of Jesus Christ, the true Altar with the living Fire upon it is erected, in what soul soever the true Cross of Jesus Christ is set up; there Christ spoils principalities and powers, and makes shew of them openly, triumphing over them in his Cross. And so a most Ancient pious Father, (Origen) saith, it was in the Greek in his days: Otherwise if the Devil seem to run away from the outward Cross only, it is but one of his [...], it is no other than a strata­gem, he doth but as he who would leap further; runs back, that he may take a greater leap.

One said to the Queen Elizabeth, you and I will not fear all mine enemies.

Observe, The Christians daily Exercise, what the Fathers alluding unto the Chri­stians name, say, Christianus, Crucianus, is most true, though not in that sence which the World understands it: The bearing of the Cross is the Christians daily practice, his daily exercise; for every true Christian man hath not always outward crosses and afflictions in the World, as hath been shewn; nor is every one a Christian man, to whom outward afflictions, or crosses, as they call them, are incident.

But as the bearing of the Cross, is an inward thing, so that which we bear off, and crucifie upon the Cross, it is some inward thing also. Haec rectiùs transiguntur in­tus, as he speaks: 'Tis true, the objects themselves are without, but they affect us within, as whatsoever is formidable, or terrible without, stirs up fear within; as your House-bells are rung from without, but ye hear them within.

Here is then the patience of Saints, that which affects them from without, ex­erciseth their patience within, whether it be with joy or sorrow, or hope, or fears? if the affection be good, lay it on the Cross, 'twill come off alive, as Isaac, which is Joy, from off the Altar: if a carnal joy, 'twill burn, and consume, as Abrahams Ram did upon the Altar.

Those who delight in Wine, wherein is excess: David takes up his Cross against drunkenness, Psal. 56. The Title is, When the Philistines took him in Gath. See how he is exercised with patience and prayer, vers. 1. Be gracious unto me, O God, for sorry man, the Philistine i. e. drunkenness would swallow me up (as the Lord speaks, Esay 28.7. They are swallowed up with wine.) Doth this Philistine go about to swallow thee up? Bind thy self unto the Cross.

Do the lusts of thy flesh, like thy bosom Dalilah, press thee to give them satisfaction daily? Take up the Cross and bind thy self unto it; As they say of Ʋlysses, that be­ing tempted, by the Syrens he caused himself to be bound to the Mast of his Ship: Potiphar's Wife, the lascivious woman, tempted Joseph day by day, Gen. 39.10. And hast not thou the like Harlot continually importuning thee?

Surely beloved! there is an Harlot in every one of our bosoms, nearer than Jo­seph's Mistress was to him: that [...], sinful concupiscence. This is the Harlot which the Wise man discover'd, Prov. 7.12. Now she is without; now in the streets, and lyeth in watch at every corner. 'Tis [...], sin easily besetting us in every circumstance.

The like Syrens, or Mermaids, tempt thee; bind thy self with resolutions, to the Cross of Christ. It was said by a wise man to one of the Kings of England,

Quando victor eris ad crastina bella pavebis.
Quando victus eris ad crastina bella parabis.

God said to Abraham, Gen. 15.1. Fear not; when such admonition should seem least useful, being after the slaughter of the Kings: This was Job's constant practice, Job. 9.28. Verebar omnia opera mea, vulg. Lat. it was Paul's exercise, herein do I exercise my self, to have a conscience void of offence, Act. 24.16. What pious Soul, upon sin com­mitted, feels not the flames burning on the Altar? there is a living Spring there works out all corruption.

Observe the impetuousness, and importunity of our spiritual enemies, 1 King. 20.22. At the return of the year, the king of Syria will come against thee, [...] Psal. 3. Through many tribulations men must enter into the kingdom of God.

See their supine neligence, who cast all upon Christ, and what he hath done, and suffer'd, without conforming to him, but [...], Ego vici, vide Notes in Jam. 4.22.

Media. Wouldst thou obey, even to the death of the Cross; love the Lord thy God, with all [...]hy heart: there is no Commandment of God, impossible to him, that loves; we have much talk of Faith: Our secret meaning is, that we believe all things, even this duty of Mortification and Crucifixion is done to our hand: Sure I am, Christian Charity, which is preferr'd by the Apostles, as the greatest grace, and that which Faith works by. And as all our doings must be in faith, so so all in Charity, 1 Cor. 16.16. if we do all we do in Charity; if we would out of Love, go about this duty, it would be done, 1 Joh. 5.3. And suffering is preferr'd before faith, Phil. 1.

Adjoyn thy self, to the Crucified ones: There are distempers, intemperiae, which assault every one of us, at times, as the evil spirit assaulted Saul: David's harp is the Musick, which will inchant, and charm, and lay the evil spirit; especially if there be an harmony of such crucified Ones, as doubtless there are many such in the world. One a far off espied many people, gathered together, and every one moving orderly, he drawing near, heard excellent harmony; whereupon he himself could not hold, but he danced with them; hence it was said, Is Saul among the Prophets.

Hear the Lords voyce: He saith, if any will come after me; we are apt to run be­fore him, whereas we ought to follow him, Esay 30.21. Thou shall hear a word behind thee, saying, This is the way.

Alas! we had great need, to be so called upon, it is a narrow way, and few there are that find it.

Fear the Lord; by it men depart from evil.

Be angry, and sin not.

Follow the guidance of the mortifying, and crucifying Spirit, Rom. 8.13. If ye by the Spirit, do mortifie the deeds of the body, ye shall live.

Therefore the Apostles advice is, Gal. 5.16. I say then, walk in the Spirit, and ye shall not fulfil the lusts of the flesh; for the flesh lusteth against the spirit, and the spirit against the flesh; and these are contrary the one to the other: So that you cannot do the things that you would: Ye see I bring that Scripture, for an help to this duty, which seems to most men to overthrow it. And truly so it doth, if we read it, as it sounds in our English Translation, and so we read it in all the former English Translations, that I have seen, except only one most ancient Maniscript.

Indeed the Original Text is thus to be render'd.

The flesh lusteth against the spirit, but the spirit lusteth against the flesh; now these are contrary the one to the other, so that ye do not the things that ye would; ye cannot do the things that ye would, is neither in the Original Greek, Latin, Syriack, French, Italian, Spanish, High or Low Dutch.

And indeed so to turn the words, makes them sound directly contrary to the scope [Page 555] of the Apostle, if ye please to observe it, vers. 16. He exhorts, walk in the Spirit, and ye shall not fulfil the lusts of the flesh: That's the Apostles exhortation. Now read the words following, vers. 17. So that ye cannot do the things which ye would. Mark now, we would walk in the Spirit, the Apostle exhorts us so to do; true in these following words, he tells us we cannot so do. So that in this sence, the Apostle should seem to do, as if a Commander should lead up his Troop, to as­sault a fort, and say, Behave your selves valiantly, and upon taking this sort, I shall bountifully reward you; but know, that ye cannot take it, it's impossible, ye should ever overcome it.

What think ye, are not these like to behave themselves like brave men?

The case will be the very same, if ye confider, what the Apostle exhorts us unto, vers. 16. and vers. 17. he tells us, we cannot.

More NOTES and OBSERVATIONS on LUKE 9.23.

[...].

And he said to them all, if any man will come after me, let him deny himself, and take up his cross daily, and follow me.

OUr Heavenly Father, having brought up His children under Faith, and the fear of God, the Son invites them to a further progress in Faith, (ye be­lieve in the Father, believe also in me, &c.) and in self-denyal, and patience, that so through faith and patience, having done the will of God, they may inherit the promises.

Having heretofore spoken of the holy fear of God, unto which our Lord invites us, let us proceed, and accept of His further invitation, to self-denyal, and taking up his cross, otherwise, we cannot be, what we would all seem to be, Christ's true Disciples and followers.

He said unto them all, if any man will come after me, &c. So ye read the words in our last Translation: wherein there is an usual mistake.

The words are, [...], But he said to all. In the former verse, he spake to his Disciples, that Doctrine was proper to them. But what concerned all men to know and practise, the Doctrine of self-denyal and taking up the Cross, that he spake to all, not to them all.

The words before this Text, in this and the parallel Scriptures, contain a preface, proper and pertinent thereunto.

He said unto all: who, and how many were they? He taught this Doctrine very often: They to whom the Lord Jesus propounded this Text, were his twelve Disciples, as appears, Matth. 10.38. compar'd with Matth. 11.1. but if we look, Mark 8.34. He speaks to a greater Auditory: when he had call'd the people to him, with his Disciples also, He said unto them, whosoever will come after me, let him deny himself, and take up his cross, and follow me.

And yet, the Lord Jesus taught a far greater number this Doctrine, as being such, as nearly concern'd all, He said unto all: who were they, and how many? Luke 14.25. there were great multitudes with him: And he said unto all, if any man will come after me, let him deny himself, and take up his cross daily, and follow me. Which two duties are considerable, either severally or joyntly: severally, and so we read them severally taught; self-denyal, Tit. 2.

Taking up the Cross, Matth. 10.38. Answerably, the persons invited, generally [Page 556] and particularly, may be applyed to the respective duties, and so the Text will af­ford us these Lessons.

A follower of Christ must deny himself; our Lord said to all, he who will come after me, let him deny himself, and take up his Cross: He said, if any man will come after me, &c.

A follower of Christ must take up his Cross, our Lord said to all, he who will come after me, let him take up his Cross; he said, if any man will come after me, &c.

Again, the words may be joyntly considered, as they lie in the Text, with refe­rence to the former words, and so, he said, he asked, he charged.

And the reason of this he expresses in the foregoing verse, For the Son of man must suffer many things, &c. But he said to all, if any man will come after me, let him deny himself, and take up his Cross daily, and follow me.

Observ. 2. Notable is the wisdom of our only Master Christ, who teacheth not all his Doctrine at once, nor to all; but having his harsh, but necessary Lesson, to be communicated unto all; he imparts it first to a few of his friends, and perceiving it to be taking with them, he propounds it to more, and seeing it thrive with them, he propounds it unto all; and God grant it may be taking with us.

We may consider this Text, either absolutely and in it self, or with reference un­to the words foregoing.

In the words absolutely, and in themselves considered, we have the qualification of all such as will be followers of Christ, expressed in two general duties, self-denial, and taking up the Cross.

1. The duty is self-denial, wherein we must enquire, 1. what is here meant by a follower of Christ? 2. what by self-denial? 3. what it is to deny ones self?

1. A follower of Christ is not such a one as imitates him in the tenents and opi­nions of Christian Religion, such as the followers of the Philosophers and Physicians were, as they who held the same tenents of Plato, or Aristotle, Hippocrates, or Galen, might be said to be their followers.

But he is a true follower of Christ, who imitates him in his death and life; Be fol­lowers of God, as dear children, and walk in love, as Christ loved us, &c. leaving us an example, that we should follow his steps, who did no evil, nor was there guile found in his mouth, &c. such a follower of Christ must deny himself.

A mans self may be understood two wayes, in respect of sin, and of grace: that we may understand this the better, we must know, that there are in a Christian man, largely taken, the abridgement of three men, rational, sensual and sinful: [...], is to deny, to which [...] adds vehemency and intenseness of denial; [...], One who denies universally and generally, saith Suidas.

So that [...], here used, to deny ones self, is utterly and universally to re­nounce our twofold self, when the Christian man resolves his sensual and rational mind, will and affections, into the mind of Christ and will of God; and when he resigns up the gifts and graces of God, as not his own, or belonging to himself, but as belonging to God, and received of him.

1. Examples of the first, we have, Tit. 2. to deny ungodliness, &c.

2. Of the second, 2 Cor. 10.5. casting down imaginations.

3. I came not behind the very chief Apostles, though I am nothing, 2 Cor. 12.11. Gal. 2.20. I live, yet not I, but Christ lives in me.

The reason of this Self-denial appears from a double necessity, precepti & medii, of the precept or command given us, and of the grace or means afforded us there­unto.

Whence we may first observe, that our Lord here points us to the Tree of Wicked­ness, as Job calls it, Job 24.20. That plant which is not of our heavenly Fathers plant­ing, and commands us to lay the Axe to the root of that Tree, even Self-love, whence all wickedness grows.

The foundation of that City, of the world, the flesh and the Devil, Duo amores faciunt duas Civitates, The two loves make two Cities; the love of God, and the love of ones own self.

[Page 557]2. Note the great Idol Self, the great Diana of the Ephesians, of all vain desires, which Asia, the world worshipped, Act. 19. is here pointed at to be subdued; for Rev. 12. we find the Moon, viz. the mutable world under the Churches feet.

3. Hence take notice, that mankind is become a perverse and crooked genera­tion, though created or made upright, holy, just and good: The Daughter of Abra­ham, the high Father, is [...], crooked, perverse, bowed down.

4. Observe, this Divine Off-spring now thus perverted, the Son of God comes to to make streight.

5. Note, man can never do this of himself, 'tis our Lords saying, without me ye can do nothing; nor will God do this without man, He who will come after me, let him deny himself: again, man with God may do this and all things, I am able to do all things through Christ, who inwardly strengtheneth me.

6. Note here the true qualification of all those who are admitted into Christ's School.

7. Mark hence the reason, why this Doctrine of Self-denial finds so little acce­ptance, so few Disciples, 'tis a hard lesson, self-love, the great Idol of our heart stands in the entry. Antichrist hath more followers than Christ; the Gn [...]mon directing to Christ neglected, self-denial; 'tis not study though diligent and great, without this, can enter us into Christ's Kingdom, the love of God will not suffer us long in a fo­reign being; search after that love.

Use hence is for reproof of disobedient men, Tit. 1.16. who profess they know God, but in works they deny him, being abominable and disobedient, and unto every good work reprobate, or void of judgement. Proud Adam! yet would be as Gods: consider here the Davus qui turbat omnia, self-lovers, 2 Tim. 3. Jer. 48.

Come we to a sign of self-denial; he who denies himself he confesseth Christ; and since both denial of our selves and confession of Christ is not only in words, but also in thoughts, wills, affections and actions, Tit. 1.16. he who abstains from all sinful thoughts, wills, affections, words and actions, he denies himself.

He on the contrary who confesseth Christ, he owns him in all these, so that all his thoughts, wills, affections, actions and words they are all of them a testimony of Christ, yea, and his whole life speaks both these; see both these in the example of St. Paul, I live saith he, yet not I, but Christ liveth in me; for where he saith, I live, yet not I, he denies himself, and renounceth his own life, where he saith, Christ lives in me; he confesseth, that he hath received Christ to be his life, that henceforth he lives in Christ, in his wisdom, in his righteousness, in his holiness, in the peace of God, and in the power of God, which worketh all these in him.

We have heard the first qualification of him who would be a follower of Jesus Christ, self-denial.

Come we now to the consideration of the persons invited to the performance of this duty, which brings me to the second Axiom of the Text: for little things, though never so small, may be of great importance; as a word, though of small bulk, yet of great power.

Axiom 2. He said unto all, which is here turned, he said unto them all, which is not so, them is not in the Text; nor is it reasonable it should be, for it would restrain the Precept which our Lord intended to be Universal, in opposition to that which he had more particularly spoken to his Disciples in the 18th vers.

To his Disciples he spake what concern'd himself, and others judgement and theirs of it, and what should befall himself: this he spake to his Disciples.

But He said unto all, what concerns all men to know, and that's the Universal Duty, He said unto all, that they who would come after him must deny themselves.

And why does this duty concern all? surely, all have sinned, and fallen short of the glory of God; and he is the common Saviour from sin; his salvation is common, Jude. His Grace is [...], Tit. 2. bringing salvation to every man.

And because God would have all men to be saved from their sin, and come to the knowledge of the Truth: all ought to contribute their utmost endeavour toward their own salvation, as to deny and renounce their sin.

Observ. 1. Confessing and denying are opposite in Scripture, Joh. 1. Tim. 1.16. since therefore all must deny themselves, what must they confess? surely, if we all ought to deny unrighteousness, we are to confess righteousness (i. e.) Christ, who is made to us righteousness; if we must deny foolishness, we are to confess the wisdom, which is Christ.

And generally he denies himself who forsakes his evil life, by turning unto God, and the life of God, and real confession of Christ in that life of God; so that as it is a general duty to deny our selves, so consequently it is a general duty to confess Christ. Beloved, let us look and examine our selves, if this be not the Christ which we are to confess.

Whence we may take occasion to reprove those who confess not, but rather deny Christ; it's an universal reproof: this present Generation is such a one as denies Christ, they do not deny that he was conceived of the Holy Ghost, but they deny the wisdom, righteousness, power, humility, meekness of Christ, in whom these ap­pear not, they deny him, Tit. 1.16. In word they confess him, but in works they deny him, being disobedient. Note their preposterous zeal, should a man deny Christ's per­son, he should be accounted unworthy to live; now men deny him in their life, yet count themselves very good Christians.

Observ. 2. Hence it appears, that there hath been an universal apostacy and de­fection from Christ, the wisdom, righteousness, truth, power and goodness of God, unto a self-chosen wisdom, a self-chosen righteousness and holiness.

And according to what the Lord said to his Disciples and Apostles, his professors are scattered every one to their own, and have left him alone, Joh. 16.32. for al­though there be many who at this day, in many things deny themselves, and are wit­nessing that self-denial against the evil world, yet even in them there remains much of self, which they [...], have received to hold fast, but it will be hard for them to answer that question, who required these things at your hands?

Observ. 3. Note then hence how great need there is of a general invitation, and examples of this kind, for all men to deny themselves, since the gainsaying world is so full of proud men, scoffers and deriders.

Observ. 4. No man is excluded from following our Lord Jesus, and being his Dis­ciple, he saith unto all, if any man will follow me, let him deny himself, his invitation is general, so that his general invitation awards and prevents all envious and mali­cious exclusion: As he would have all men to be saved, so would he, that all men should know (i. e.) make use of the means of salvation; he would that all men should come to the knowledge of the Truth, that all men should come to repentance, that all men should deny themselves.

Observ. 5. They who have denied themselves are now no more themselves, ye were servants to sin, or of sin, but ye have obeyed that form of doctrine unto which ye were de­livered, Rom. 6.17. Such were some of you, but ye are washed, 1 Cor. 6.10, 11. Col. 3.7, 8. Tit. 3.4, 5. He who hath denied ungodliness, is now no more to be repu­ted an ungodly man, &c. He, who according to the Law hath suffered for his crime, is no more to be upbraided with his crime, man must not account him such, nor doth the Lord; for ego non sum ego.

Observ. 6. Note here, all they who first and mainly endeavour to get assurance that their sins are forgiven them, and their persons accepted, and are in union with Christ, before they have performed this hard precept, this first general duty of Self-denial, I say, they begin their Religion at the wrong end.

Forgiveness of sins is the last part of the New Covenant, Heb. 8. and can men hope for it while they are under the Old Covenant? can they have forgiveness of sins while they live in their sins? how can they hope for union with God, while yet they are not separated from their sins? What communion hath righteousness with unrighteousness? how can they hope that themselves shall be accepted with Christ before they have denied themselves?

1. Use hence may serve for Reprehension.

This general duty discovers a general neglect of it, yea, a contempt of it among [Page 559] us, as a strait line manifests a crooked, even this crooked generation, which is turned into it self, wholly minding self-interest.

The Apostles complaint is proper for this present Age; all seek [...], the things of self, not the things of Jesus Christ, Phil. 2.21.

Who humbles himself? who conforms himself unto the death of Christ? who is content to become of no reputation for Christ? who desires to be found in Christ, in his death, and in his life, with the loss of all things? who desires to be found in him, not having his own righteousness, which is by the Law, but that which is through the faith of Christ, the righteousness which is of God by faith? who desires to find the power of his resurrection working in himself? these and such as these are [...], the things of Christ.

Who rather minds not [...], the things of self, self-interest, his own opinions and tenents, his own supposed excellencies?

O how men are puft up at this day one against another! what animosity, what swelling there is one against another, and that either for some chosen opinions taken up upon trust, or for greatness of place and dignity.

As for the selfness of opinion, see Ezek. 13. he found it among the Jews, and the Apostle found that self also among the Colossians 2.18. They intruded into the things which they had not seen, vainly puft up by their earthly mind.

Men of all divided Judgements take up their Principles upon trust, from their se­veral Leaders of their own respective Parties, and for these they strive and contend; and according to these they will be reputed Orthodox, and that before they have experimentally tryed and examined those things.

How immethodically and disorderly herein do men proceed, how contrary to our Lords method? Joh. 7.17. If any man will do his (i. e.) the fathers will, that is, his Law, he shall know of the doctrine: And indeed, who is there of us all, but knows more of Divine Truth than he hath lived and practised, and so found to be true, in the mean time he doth but believe it to be true, he does but perswade himself it is so; but when he has taken courage, to live and do what he believes, then, and not till then, he knows what now he believes: therefore St. Peter directs us, to add to our faith virtue or courage, to do what be believe, and then, add, saith he, in your vir­tue knowledge.

Before we come to such a certainty of Gods Truth, all is but self-perswasion, no more than hear-say: some [...], some tradition received, from some who have gone before us.

2. Again, what opinion is there of self-excellency, what ambitious selfness? how do men swell one against another, and strive who should be the greatest! such ye read of, Luk. 22. yea, in this Chapter, after our Lord had taught this doctrine of Self-denial, we read how little they had profited by this doctrine, for in the 46. vers. then there arose a reasoning among them who should be the greatest.

What tumours, what swellings are there, what ambition among us, who should be the greatest?

I appeal to both Parties of them; can they call those Christian actions, can they sute with self-denial, can they otherwise then condemn themselves in the things that they do?

O what extream need is there, that the Lord should set a little Child among us, as he there did, that he would mind us of the child-like simplicity, humility and in­nocency!

3. Divine Axiom. If any man will come after me let him deny himself.

After our Lord had premised a general invitation, he descends to a particular, yea, as it may be understood, a personal one, if any man, thou, or I, or he, will come after Christ, let him deny himself daily, and take up his Cross, &c.

1. God, who is most free, and so made man after his own Image, he would deal with man according to that free principle in him.

2. As the man willingly, and without any antecedent decree or coaction, forsook the Lord, so the Lord would by his invitation, prevent the man, that he might as [Page 560] willingly return unto him, renounce and deny himself, and so come after him. [...], if any man will follow me: and is't no more than so? if any man will, if any man will?

There hath been of late years, a great decrying of man's Free-will, both by some learned, and many unlearned: when yet (God forgive them) neither know what they do.

That we may be better informed, let us inquire, what is the true freedom?

1. What it is not: 2. What it is.

1. What it is not; it is not a power to will, or not to will: not a power to do, or not to do, this or that; which they call Libertas contradictionis.

No, nor is it a power to will, or do this or the contrary, which they call, Li­bertas contrarietatis; as a power to love or hate, to do good or evil; to save life, or to kill.

If either of these were the true fredom, then were he truly free, who hath a power to will, or do what is good, or not to will or do it: he that hath a power to will or do what is good, or to will or do what is contrary (i. e.) evil, as where Laban said, Gen. 31.29. It is in the power of my hand to do you hurt, and Joh. 9.10. knowest thou not that I have power to crucifie thee, and have power to release thee? if either of these were free, then were they with whom they had to do, not truly free, or not so truly free as they; then was Laban a more true free-man than Jacob; yea, Pilat should be a more free man than Christ Himself: for Laban could have done Jacob hurt, or not; and Pilat could have crucified Christ, or released Him.

Yea, if this were to be free then could not God himself be said to be free, who yet is Agens Liberrimus; for God being [...], he cannot but will good, nor can he will or do that which is truly evil: He cannot sin, he cannot lye.

Were this true freedom, then should not Christ be free, Mar. 3.4. and he saith unto them, Is it lawful to do good on the Sabbath-day, or to do evil, to save life, or to destroy: This is not the true freedom.

2. What then is the true free-will?

The true Liberty imports a releasing from a man's own self-bondage, the bon­dage of his own self-carnal reason, which had enslaved him; his own false and er­roneous principles whereon his heart was bound, the bondage of his own lusts, whereunto he was a servant, Joh. 8. the bondage of sin, and the law of sin, which hath enthrall'd him.

And being set free from all this bondage, the true freedom is, the addicting of ones whole self, understanding, reason, will, affections, actions, life, unto God; and his righteousness.

This freedom is brought by the Lord Jesus Christ, his Word, and his Spirit and Truth, Joh. 8.32, 36. Rom. 6.17, 18. and 8, 2.

True power is a freedom to will, and to do what is good, without any hindrance, without any resistance in him, who wills or does it.

I know this is a paradox, but surely, the will of man being prone rather to evil than to good, it may be better and more free unto good, being under the command and doctrine of another; especially, if it be justa servitus, than if it were left unto it self, in which case that of Job is true, 11.12. For empty or vain men would be wise, though man be born like a wild asses colt.

Thus God is most free, and he who is fully born of God, nor can he sin, because he is born of God, 1 Joh. 3.9. and 5.18. Thus Laban had no power nor just freedom to hurt Jacob; or if he had hurt him, it had been from a false freedom, from license or op­portunity, not from freedom or true liberty.

The Magistrate hath no power to hurt an innocent man; or if he hurt him, it is not according to his office, nor according to the rule of true freedom, given him of God and Christ, which can do nothing against the Truth, but for the Truth, 2 Cor. 13.8. and 10.

This is a fredom, according to which the free-men are servants, as David, Act. 13. [Page 561] Psal. 71.18. and Jesus Christ, who is Lord of all, Act. 10.36. and so most free, He took upon him the form of a servant; yea, this is a freedom, according to which the meanest servant may be a free-man, [...], Gen. 39.9. so 1 Cor. 7.21. Art thou called, being a servant, care not for it; but if thou mayst be made free, use it rather; for he that is called in the Lord, being a servant, is the Lords free-man; likewise also, he that is called, being feee, is Christ's servant.

This Example of suffering, the Lord propounds unto the imitation of all men; he said unto his Disciples, that he should be killed, and injoyns them silence till his Resurrection: But he said unto all, if any man will come after me, let him deny himself, &c.

That this we may do, our Master teaches all men two Lessons, self-denial and taking up the cross.

Observ. 1. We have here a Justification of our Lord, in all his commands, re­proofs and threatnings: and withal, a discovery of the gross misunderstanding of men; for when any dehortation is made from any sin, or exhortation to any grace, and righteousness; what's commonly said? this cannot be done in this life, if God give me grace; as, when temptations (to wrath, envy, pride, covetousness, gluttony, drunkenness, lasciviousness) arise in us, Col. 3. and we are dehorted from these, men commonly pitty their corrupt self, and that they may enjoy it, they say its im­possible; or if God would give me grace: whereas, his grace that brings salvation to all men, hath appeared to all men, teaching us, to deny ungodliness, and worldly lusts, and to live soberly, and righteously and godly, in this present world, and our Lord injyons these to all men.

Judge in your selves, Brethren, would a wise and merciful King prohibit and for­bid his Subjects, who he knew they could not avoid; or command, what he knew they could not perform? and shall we entertain such hard thoughts of our Lord Jesus Christ, who hath all power, and knows well what he hath imparted to eve­ry man; when he saith by his Apostle, put off, concerning the former conversati­on, the old man: Mortifie your earthly members; let him that stole, steal no more.

When the Lord, in this, and many other Scriptures, testifies his will plainly, pro­pounds himself an example for our imitation, in self-denyal and bearing the Cross, and gives power and strength, for the effecting his Will; for the word of the Cross, is the power of God, 1 Cor. 1. directing us, to denyal of our selves, and taking up the Cross; surely he expects our obedience thereunto, as when the Apostle saith, put off the old man; there is a power in the Word of the Cross, our old man is cruci­fied with Christ, Rom. 6.

In all these God is justified, and the man who will not make use of these means is inexcusable; though he perish for ever in his disobedience.

Observ. 2. These two Duties are propounded by our Lord, as means to become followers, and Disciples of Jesus Christ; so that, whoever denys not himself, his evil affections and lusts, his false and corrupt reasoning, he cannot be a disciple and follower of Jesus Christ.

Let them consider this, who say they are, and think themselves to be good Chri­stians, and yet follow the bent and inclinations of their own lusts.

How can these be what they pretend to be? how can they be disciples and fol­lowers of Jesus Christ, unless they use the means to become such? Will they obtain the end without the use of the means, and especially, such means as are most necessa­ry, and have their adequate measure from the end?

Hence, the Apostle saith, They that are Christs have crucified the flesh, with the affe­ctions and lusts, they have done it already; it is a condition most necessary, where­by to become a follower and disciple of Jesus Christ: which yet is not so to be un­derstood, as exclusive; for, as well those who are disciples, as those who yet are not, must bear the Cross, by reason of the quotidianae incursiones, the daily onsets of Sa­tan, and his lusts, fighting against the soul, in those, especially, who are disciples and [Page 562] followers of Christ; for St. Paul saith, He was crucified with Christ, Gal. 2.20.

But alas, how far are we estranged from this Duty! our Lord invites to self-deny­al, and when was there more self-seeking? Our Lord calls us to humility and meek­ness, to learn of him, for he is lowly and meek; and yet what strife is there among us, who should be the richest, who should be the greatest: Yet hence it appears to our great conviction, from the Lords invitation here, that every man that will may be a follower of Jesus Christ, Deut. 30.13, 14. The word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayst do it.

Ʋse 1. Hence is for reproof of an unwilling and untoward sort of people, who have no heart, no lust, no will, to follow the Lord Jesus, but are rather false ac­cusers of the most merciful God, as if he hinder'd them in their obedience, or were wanting unto them: O, if God would give them grace, what they would then do! Does not the Lord, as hath been shewn, invite every one? If any man be willing, does not this suppose, that the man may be willing, and may come after him, and deny himself, if he will?

Otherwise, consider, how unreasonable men make the most wise and righteous God to reason, as elsewhere, so especially in Matth. 25. Come ye blessed of my Father, inherit the kingdom prepared for you, from the beginning of the world, I was hungry, and ye fed me, &c. Was this, think we, thank-worthy? they could not but do so. Thus, well done thou good and faithful servant, enter into thy Masters joy: why so? ye followed me; but ye had no will to follow me, ye were forced to it: How much more noble is the willing and free service, which the Lord requires of us, and invites us unto! If any man will come after me, let him deny himself.

Ʋse 2. This speaks consolation to the poor dejected soul of man: Alas, I find this duty difficult, very difficult.

Dost thou remember thy solemn Vow and Covenant, made with thy God in Bap­tism? that thou wouldst forsake the devil and all his works, the pomps and vanities of the world, and all the sinful lusts of the flesh, &c.

This Covenant was that, which they, of the Primitive Church entred into, when every one said, [...], I renounce Satan: All Vows and solemn Leagues and Covenants, are to be explained by this, and measured out by this.

There is no doubt, but whoever will in good earnest, go about this impor­tant duty, he shall meet with strong opposition from the World: and therefore he hath need of strong consolation.

Tertullian saith of the Church in his time, Nihil illa de causa sua deprecatur, quia nec de conditione miratur; sicut se peregrinam in terris agere, inter extraneos, facilè inimicos invenire.

There is no help for it, thou must displease men: Mel exulcerata mordet, Hony is sharp, when it meets with Ʋlcers, but sweet to them, who are in health and sound, Tull. therefore the Cynick spake, I know not how truly, of Plato: What profit (saith he) can be in that man, who having long time read Philosophy among us, was yet never troublesome to any?

When we begin this hard work, O what opposition, what contention do we meet withal! Why? self is strong, our own wisdom will not give place to the Wisdom of God: The lusts of the flesh are strong, the self-will is head-strong, and will not yield to the Will of God. But on the contrary, the Spirit of God is strong: in time the rebellious Will may become more tame: The house of Saul (i. e. arrogancy and self-will) that becomes weaker, and the house of David (the Love of God) becomes stronger and stronger, so that at length, the self is weak and feeble, and the Lord becomes strong, and his work is perfected in us.

Observe, I pray, how this comes to pass, in the Order of the Priests, 1 Chron. 24.7. The first lot comes forth to Jehoiarib, the Lord contending and striving; the se­cond to Jedaiah, the knowledge of the Lord; the third to Harim, dedicated; the fourth to Seorim, Demones oppugnantes; fifth Milchias, the Lord the King; sixth Mayman, preparing waters of repentance; seventh Accos, Spina, the thorn which pricks us to the heart, Act. 2.8. Abijah, Dominus Pater vel Domini voluntas: of this Order [Page 563] was Zachariah, the Father of John, the grace of the Lord, which is the fore-runner of Jesus Christ; and therefore the ninth Order, is of Jeshua. And from hence is an increase in the Spirit more and more, until the man become nothing, and the Lord all in all; for so the twenty third Lot comes forth for Delaiah, Pauper Domini, one whom the Lord has made poor, lean exhausted, and empty of all self: and then the last Lot comes forth for Maaziah, the strength and power of the Lord.

2. The second qualification of Christs follower is: 1. Taking up his Cross: And 2. That daily, wherein: 1. Let us inquire what's meant; 1. By the History of the Cross: 2. By the Mysterie of it.

The History of the Cross is that punishment of Malefactors (this seems to have been more proper to the Romans) what death they should dye: which punishment, was of all other, the greatest, in that it was the most painful, lingering, infamous and accursed, of all others, Phil. 2.8.

2. What Mystically may be here understood, by bearing the Cross?

The most agree, that by the Cross is to be understood all manner of persecuti­ons, afflictions, and tribulations, &c. But persecutions cannot be the Cross of Christ.

1. Afflictions befal all men alike, Eccl. 9. But bearing of the Cross, is proper to him, who will be a follower of Jesus Christ; they that are Christs, have crucified the flesh, withe the affections and lusts, Gal. 5.

2. We are warranted to flee persecutions, Matth. 10.23. When they persecute you in one City, flee to another. But vers. 38. He tells them, he that takes not up his Cross and followeth me, is not worthy me.

3. Afflictions are part of that, which is born upon the Cross, not the Cross it self, whereby we bear afflictions.

1. Reason is, in regard of Gods command in the Text that we take up on us ano­ther life.

2. This is reasonable, according to that Law, wherein God delights, lege talionis, we have crucified Christ by our Sin, Isai. 53.5. they have pierced the Father and the Son: wherefore mortifie or crucifie your Sins.

3. Reason is in imitation of Christ's death; if we must take up the Cross against all and every sin; then it seems no sin, no not the reliques of sin, must remain in us; he that endures to the end, the same shall be saved: If ye by the Spirit shall mortifie the deeds of the body, ye shall live: What men say, that the reliques of sin must remain, they have no Word of God for it: besides, there is the greatest danger in them.

Observ. 1. The taking up the Cross, is of far larger extent, than is commonly un­derstood; when men assign for the object of it, only outward affliction: where also, note, the subtilty of Satan, for the preservation of his own Kindom; and consider here also, the accomplishment of Types and Figures, setting forth our crucifixion, and mortification of sin.

Observ. 2. This discovers the vanity and unprofitableness of all outward Altars and Crosses, without the inward Cross. the patience of Jesus Christ.

Repreh. 1. Of those who perform this duty by halfs, yet acknowledge sin must be crucified and mortified, but put it off for hereafter, for another life; wishing with Augustus for an easie death: also those who are able to subdue outward foes, but are arrant cowards against their inward enemies, their sins, and those, who instead of taking up their Cross, make crosses to themselves.

2. We hence justly reprove those, who will not take up the inward and spiritual Cross, the patience of Jesus Christ: but reject it, and cast it away, in the lump of inherent Righteousness: and as for the outward Cross, they abhor it as the Jews did, and count it foolishness, as the Gentiles did: So that, which way soever, we un­derstand them, taking up, or bearing of the Cross; that which St. Paul saith to the Philippians, concerning some of them is true of these, That they were enemies to the Cross of Christ: Also those, who account this command of Christ impossible; yet can they do what is less possible; unreasonable and unthankful men; the Lord who hath all power, both in heaven and in earth, is able to strenghten and support [Page 564] them, and impower them by his spirit to subdue and mortifie all the power of the enemy.

But Beloved, let us be exhorted to take up, or bear our Cross after our Lord, be possest with the patience of Jesus Christ, that through faith and patience we may inhe­rit the promise, even the holy Spirit of Lord.

2. Take up the Cross daily; this imports continuance in bearing the Cross: there is yet somewhat more to be done, the words are, [...], according to the day.

The reason may be, 1. from sin by us contracted; 2. from the object, tempta­tions, which daily assail us; 3. the duty, our daily immitation of Christ our fore­runner, our example.

Observ. 1. That the bearing of the Cross, is the patient suffering of all things whatever, that befalls us in this life, whether inwardly or outwardly, whether from Satan or from the Creatures, yea the assaults and temptations of sin it self, without consenting thereunto, which is the true Catholick Doctrine, it's universal, and that which concerns all men, and every man: The Lord said unto all, If any man will come after me, &c. God would have all men to be saved, and come to the knowledge of his truth, and all have sinned, and so fallen short of the glory of God, and have added to the burden and matter for the Cross.

Observ. 2. The spreading nature of sin, and temptations unto sin, it's diffusive, and extends it self like a common contagion and infection unto all; hereditary diseases many times reach no further than to one family, but sin infects us all.

3. Note hence a Sovereign Catholicon, and Universal Medicine, a most precious remedy, and as diffusing and spreading as the Malady: The Apostle sets an empha­sis upon it, 1 Cor. 1.18. For the preaching of the Cross is foolishness to them that perish, but unto us who are saved by it, it is the power of God: the Articles which declare the emphasis, are neglected by our Translators, [...], that word, that of the Cross.

4. Mark here the wisdom and goodness of the great Physician of souls, in reveil­ing this Sovereign Remedy, so necessary for all men; yet taken notice of, I fear, but by a very few, in comparison of all whom it concerns: In your patience, saith the great Physician, possess ye your souls: do the lusts of the flesh press and assault thee daily, to give them satisfaction? deny thy self daily, take up thy Cross, mortifie these earthly members. Great is the variety of Medicines for the Body, how have these been made known to the Sons of men, surely either by tradition, or by communi­cation of Angels; but the preserver of Souls keeps the Sovereign soul-remedies, and dispenses them himself; and here we cannot but take up a common complaint of a general neglect of this so necessary a duty, which concerns all men, he said unto all: Quod omnes curant, id omnes negligunt.

Hitherto we have considered these two duties apart, with the persons invited thereunto; come we now to consider them joyntly, and as they are a means to ad­vance the end, the following of Jesus Christ.

3. Then if any man will come after me, let him deny himself, and take up his cross daily and follow me: The invitation is propounded unto all and every man, and brought home to his own bosom or door, [...], if any man will come after me, 'tis a connex Axiom, as we call it, a conditional proposition, wherein the ante­cedent preserves the consequent, if any man will come after me, &c. The antecedent contains the end, to be a follower of Christ, the consequent contains the means, self-denial, and taking up the Cross. I have spoken of the means in themselves consi­dered, let us now consider them in order to the end; if we would obtain the end, we must make use of the means; [...], to come after or follow Christ, [...], they are words taken from travelling and wayfaring; and because the life is called a way, coming after, or following some leading example, is imitating: the word [...] is rendred to follow, to accompany with one. Plato would have it of α simul and [...] via, importing one who travels and follows another in the same way, as here to follow the Lord Jesus Christ.

The coming after and following the Lord Jesus Christ, is not in his Principles and [Page 565] Tenents only, but in his life and practice also, as for his Principles they are not specu­lative, but to walk as he walked.

The reason may be, if we rightly consider, that beside the life of God breathed into us, self-choosing is crept in, and another life then God made in man: ‘—Videt hanc, visámque cupit, potitúrque cupitâ.’

Observ. 1. To come after the Lord Jesus Christ, to be his follower, is, [...], a thing desirable for it self: the end is desirable for it self, the means for the end, and so they are both in the words: if any man will come after me, there is the end; let him deny himself, there's the means.

The reason why the Lord requires his will to be obeyed to his own work, may be, even his justice and equity; for we have suffered our wills and affections to run ryot, to follow after vanity, and so become vain; and therefore it is just and rea­sonable that we withdraw them from their vain objects, and return them to their proper centre; so the Apostle reasons, Rom. 6.19. For as ye have yielded your mem­bers servants to uncleanness and to iniquity, unto iniquity, even so now yield your mem­bers servants to righteousness, unto holiness: and hereunto is required, Rom. 6.5, 6. if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection, knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin: if we suffer with him, we believe also that we shall live with him.

Observ. 2. Hence, that though the means is most unpleasant and harsh, yet it be­comes most delightful, because procuring the end we most desire: who would not swallow down a most bitter potion to save his life? who would not cut off his own right hand or foot, or pluck out his right eye, to save his whole body from perishing? how much more are the most difficult and hardest things made possible and easie, that we may enjoy the everlasting life?

Observ. 3. See here the mercy and goodness of our gracious God, who puts every man in a way to his own bliss and happiness: if any man will come after me, &c. where I am there shall my servants be: The Disciple is not above his Master, but he that is perfect shall be as his master, Luk. 6.40.

Observ. 4. Hence it may be made appear, that the Lord Jesus Christ hath few, very few followers; for who so loves the divine wisdom, as to reject and deny (him­self) his own wisdom: most young men are like him in the Gospel, Mar. 14. they run away when they should bear the Cross, Phil. 2.8.

Observ. 5. How self-love and Christ stand in opposition one to other; so that he who will come unto Christ, must deny himself, renounce himself, take up his cross, cru­cifie his flesh with the affections and lusts; for there is no agreement between Christ and Belial, 2 Cor. 6.

Repreh. That dangerous [...], and disorder in this doctrine concerning self-denial, and taking up the Cross and following the Lord Jesus, it's placed in the last place, and left to us to do by way of thanksgiving or thankfulness, whereas we see our Lord propounds it to the multitude, as the first lesson they should learn and pra­ctise; but the common way is, first to know a mans misery, secondly his deliverance from it by Christ dying for us, whereby he is justified; thirdly, thanksgiving for that deliverance.

Self-denial, and taking up the Cross, and renouncing all ungodliness, &c. are eve­ry where in Scripture so evident, that the Devil himself, if he would make a body of Divinity he would not leave holiness out; but these men have put it in a place, that the Devil himself could not have chosen one more to his advantage: for when men believe that they are already delivered from their enemies, the world, the flesh and the Devil, and are already justified and saved from their sins, will they be for­ward to repent them of their sins by way of thankfulness? will they then think we cut off the offending foot or hand? &c. such thankfulness so expressed would be very rare, but even like unto fidlers and begging strangers that are sometimes but trou­blesome guests; so &c.

[Page 566]2. Those hence are to be reproved, who think it Religion enough to be Ortho­dox, to hold true Principles and Opinions, as if it did suffice herein only to follow our Lord, who think the way wherein to follow our Lord consists in tenents, with­out the life.

3. They who would pretend to follow the Lord Jesus, yet deny not themselves, nor take not up their Cross daily: Men have soon done with hard duties, they take a great deal of pains in self-denial, and taking up the Cross, and consider not that it's a daily duty; but self-seeking returns, the sin returns, and oftentimes the latter end is worse than the beginning; see examples of this kind: some, because they have gotten a step or two before others in the way of life, Rom. 12.16. become wise in their own conceits: the like we read of Ʋzziah, 2 Chron. 26.16. When he was strong his heart was lifted up to his destruction.

Nay, we may say the same of others, who have made greater proficiency in Reli­gion than these had done, yet self-seeking gets in, and endangers the ravelling all they have done: Hezechiah when he had attained to so great Grace, how was his heart lifted up!

2. Exhortation unto that which is our daily duty, let it be our argument and sub­ject (by our experience) in the process of this duty to treat upon it in this our day, in this part of the day of our life which yet remains.

Hitherto I have spoken of this Text, or of these words in themselves: The words are now to be handled according to their reference unto the former.

In the 18th verse, our Lord requires of his Disciples, whom the multitude said he was, to which in the 19th verse, they answer according to different judgements, and in the 20th verse, he enquires whom they say he was; to whom they answer, by St. Peter, the Christ of God; whom he chargeth to reveil that to no man, and gives for reason, that the Son of man should be rejected by the Elders and High Priests and Scribes, and be killed, and the third day to be raised from the dead.

The reason of this is, 1. This he spake to his Disciples for their satisfaction, to pre­vent the scandal and offence, which might come upon them by his death.

2. And that his hardened and blinded enemies might proceed in their malice and ignorance, to do that which God by them had determined to be done for the salva­tion of men.

Observ. 1. The Lord spake mysteries, secrets unto his Disciples, which he would not have made known to all men, because not qualified: but what was of publick concernment, and belonged to all men, he said unto all, If any man will come after me, let him deny himself, &c. whence note, we ought to learn to distinguish what, and to whom we speak.

The conjectures of the multitude concerning Christ, though otherwise erroneous, yet were all honourable; some, that he was John the Baptist, others that he was a Pro­phet, or more than a Prophet, or that he was Elias, who prefigured the same John the Baptist, a zealous Prophet; that he was a Prophet of the old ones raised from the dead; suppose Elisha, who was endued with a double spirit of Elijah, and had mi­raculously fed a multitude, as our Lord had done, though far short of the Lord Je­sus; as types alwayes fall short of the truth typified: and in all these there was truth, for our Lord Jesus was that great Prophet that was to come, that great Grace of the Lord, which is John, that true Elijah, God the Lord, that true Elisha, God the Saviour.

And so ought we to demean our selves, that though we ought to pass through good report and evil report, we may gain by our holy conversation a good report among them that are without, that they may say no evil of us justly, but only good; as the multitudes said of our Lord, though they knew him not, that he was John the Baptist, or Elias, or one of the old Prophets.

A word of Consolation to the weak, but yet willing follower of Jesus Christ, the spirit indeed is willing, though the flesh be weak; I say, persist in that good will, 1 Joh. 5.4. For whatsoever is born of God overcometh the world; and this is the victory that overcometh the world, even our faith.

But alas, I find my self too weak to withstand my lusts, to deny them, too weak to [Page 567] bear the Cross against so strong temptations, pray unto the Lord for Divine Power, for Divine Virtue, for strength from above, for patience, that through faith and pa­tience we may inherit the promise.

Let us be exhorted therefore to come after the Lord Jesus Christ, to follow him in his way; this is the old way wherein all the holy Men and Saints of God have walked, even from the beginning.

Jeremiah implyes it was hidden and lost in his time, and therefore he exhorts the people to seek it, Jer. 6. and our Lord tells us, that few there are that find it, and much fewer that walk in it: our Lord saith of Abraham that he would teach it his Children, to walk in his wayes, to do justice and judgement; for our invitation hereunto, our Lord will go before us and behind us, Isa: 51. and 58. follow the ex­ample of our Lord, Phil. 2. Let the same mind be in us, 1 Pet. 4. Forasmuch as Christ hath suffered in the flesh, arm your selves with the same mind.

Our Lord implyes that there are more narrow wayes than this of Self-denial, and bearing the Cross, wherein men please themselves and walk; such is an affected kind of strictness, made holiness, in regard of certain actions and dayes or time; touch not, taste not, handle not, all which perish with the using: but we cannot follow and serve Belial, Christ, and our own will together.

Means hereunto most useful, hearken to the voice behind thee, there is such a dinn and noise in the world, so many by-wayes wherein we have walked, yet return unto the Lord, remember thy first love, agree with thine adversary whilst thou art in the way with him.

Remove the misunderstanding and false glosses upon these necessary duties, if the evil one can but deceive us in these, all is his own; I have already discovered his subtilty 1. in putting men upon adoration of the outward Cross, and the contrary, ab­horring and breaking it, and neglect of the inward Cross by both; 2dly, misguiding men by a false report, securing them that they have their justification and salvation already, and then putting them upon hard duties.

There yet remains one device more, which is mis-interpreting these two necessary duties; as when by self-denial we are made to understand, that knowing the body of sin and corruption in us, we deny that we have any power against it, but we fly to him, who hath done and suffered all for us; mean time that body of sin and cor­ruption yet remains, and it must remain they say, because no man can be perfect in this life.

And the Devil hath brought in a misunderstanding of the first duty, the other is as gross, when he hath taught the word, that the Cross of Christ is afflictions; so that the sin may remain couchant and living either way.

O consider this well, you that sleep long in your sins, pray to the Lord, that his way may be known upon earth, and his saving health among all Nations. Amen.

NOTES AND OBSERVATIONS UPON LUKE XII. 4, 5.

[...].

[...].

And I say unto you my friends; Be not afraid of them that kill the body, and after that, have no more that they can do.

But I will forewarn you whom ye shall fear; fear him which after he hath killed, hath power to cast into hell; I say unto you, fear him.

THE Affirmitive Duties of the first Commandment, are directed either.

1. To our apprehensive faculty, and so they are the

  • Knowledge
  • Belief
  • Memory
  • Meditation

of God

2. Or the appetitive faculty, and so they are the

  • Fear
  • Hope
  • Love

of God.

Or 3. To the whole man.

In the appetitive faculty, fear is the first of the affections to be set in order unto God. This the Poet himself could see, by his dimm light of Nature.

Primus in orbe Deos, fecit Timor—

Fear first made God known in the world. And the Wiseman confirms it: The fear of the Lord is the beginning of Wisdom.

Having therefore spoken of the knowledge, belief, remembrance and meditation of God: and so of those Duties appertaining to the apprehensive faculty of the soul, I will now proceed to the appetitive, and therewith to the fear of God.

Now because many of us are now making our address unto a spiritual Feast at the Lords table; whither none ought to come, but the friends of Jesus Christ: And whereas we are by reason of the corrupt nature in these instant perilous [Page 569] times, apt all of us, (God help us) to misplace our fear, and give that unto men, which is due only unto God: I have made choice of such a Scripture, as will fit all these occasions, Luk. 12.4, 5. I say unto you my friends, fear not him, that can kill the body, &c. Which words are a part of our Lords Sermon beginning, vers. 1. with his Disciples, and unto his Disciples, wherein he warns them.

1. First of false Teachers, and false Doctrine, which they must avoid; which he calls leaven, because a little of it will leaven and sowre the whole lump; and the best effect it can bring forth, is but hypocrisie.

2. He warneth them, that what Doctrine they shall speak, be pure, sound, and such as will endure the light; for known it must be, There is nothing covered, that shall not be revealed, &c. A speech much in use among the Scribes and old Rabbins, &c. What will be the event of this? what else but malice, and envy against Christ and his friends, from the Scribes and Pharisees, when the sweet and unleavened bread of Sincerity and Truth, shall discover the sowre leaven of malice and wickedness; and therefore they cannot but embitter the minds of the Scribes and Pharisees, and make them ill affected towards Christ's Disciples, yet he warns them not to fear.

These words of this Text therefore,God is fear, Psal. 76.12. Ainsw. Fear of thy fa­ther Isaac. are our Lords direction of his friends touching the ordering of their fear.

1. Negatively, whom we should not fear, with the reason of it, fear not them that kill the body, &c.

2. Affirmatively, whom we should fear, with the reason of it: I will forewarn you whom you shall fear: fear him who after he hath killed, hath power to cast into hell.

In the first of these, we have these divine Truths.

1. Christ's Disciples are his friends, to whom he directs his speech; I say unto you my friends.

2. These friends of Christ ought not to fear them that kill the body.

3. They who kill the body, have afterwards nothing more that they can do.

4. Because they have nothing more that they can do: Therefore fear them not.

First, of the first of these.

1. Christ's Disciples are his friends.

This appears in that the same who are called his Disciples, vers. 1. he calls here his friends: Herein, by way of explication, let us inquire what is here meant: 1. By Disciples. 2. By Friends.

1. Disciples here, are they who receive Divine Doctrine, and learning from ano­ther: Now by what means or instruments soever this Doctrine is conveyed the prime and chief Teacher is God the Father who hath Disciples, such as hear him, Joh. and learn his Law, Isai. 8.16. Bind up the testimony, seal the Law among my Disciples.

These being trained up under the Law of the Father, are directed by John the Baptist unto Christ; for so we find, that John the Baptist points his Disciples unto Christ, Joh. 1. And therefore Peter is called Barjona, i. e. the Son or Disciple of John; For every one who hath heard, and learned of the Father, cometh unto Christ, Joh. 6.45. They shall be all taught of God: every man therefore that hath heard, and learned of the Father, cometh unto me; (Luke 14.25, 26, 27.) unto these, being trained up, and discipled by God the Father, and by him brought unto the Son, Heb. 2.13. The Son reveals more perfectly the Will of the Father. This ye find him do­ing Matth. 5. and 6. what he requires of those, who will be his Disciples, ye find, Luk. 14.25, 26, 27.

2. Friendship is the union of virtuous men, reciprocally well-minded, in loving one another: I call it Union, for bounty on the one part, is not friendship, but the beginning of it, saith the Philosopher: But bounty in one being answered by the other, that mutual complying of both in the good, makes friendship, and such are called friends: This complying between friends is in all things, [...], all things are common among friends.

[Page 570]2. Things especially which extend very far, counsels and wills: And 'tis strange what harmony and consent there is between Natural Reason and Evangelical Truth in this very thing: Non est ullum certius vinculum quàm consensus & societas consiliorum & voluntatum, Tully pro Plancio. For this very Reason the Disciples are called the friends of Jesus Christ, Joh. 15.14, 15. I have called you friends; for all things that I have heard of my father, I have made known unto you: God the Father, and the Son are all one, and he reveals his Fathers counsel to his friends, that they may be one with them Joh. 17.21, 22, 23.

As there is a Communication of Counsels, so likewise of Wills: Thus Abraham was Gods friend. But how can that be? Amicitia est inter pares; as in the Covenant between God and Man, confederacy seems to introduce a kind of equality; be­cause confederatus est confederati confederatus, yet to shew that the Covenant is not a­mong equals: The restipulation on mans part is by way of petition, and humble supplication: So in friendship between Christ and his Disciples, because friendship seems to infer some equality, Amicitia est inter pares; yet to shew that this friend­ship is not among equals: The conditions of it on the Disciples part, is to receive all their instructions and counsels from Christ, and to comply with his will in all o­bedience, in the fore-named place, Joh. 15.14, 15. Thus Abraham was partaker of God counsels, Gen. 18.17. he enter'd into Covenant with him, Gen. 15.18. and complyed with his will, in whatsoever God commanded him, as God himself gives testimony, Gen. 26.5.

The reason of this friendship between Jesus Christ and his Disciples, is the an­tecedent, and preventing love of God.

It pleased the Lord to make you his people, saith Samuel, 1 Sam. 12.22. And he hath given his Son to take away the enmity, Col. 1.20, 21, 22. and makes men friends of God and Prophets, Wisd. 7.27.

Now whereas it might be thought that some beauty and loveliness in the Church, or some similitude in it unto Jesus Christ, or some precedent love in it to­wards Jesus Christ, might objectively, as we speak, excite and draw forth the Love of Christ unto it: The holy Ghost decyphers the original condition of the Church, extreme dispicable and contemptible, Ezech. 16.1, 6. And what comliness and beauty afterward it hath, it's received from him, Ezech. 16.14. Thy beauty and come­liness was perfect, through my comeliness which I put upon thee, saith the Lord God. Amor facit objectum suum. So God loved the world, that he sent his only begot­ten Son, &c. Joh. 3. Not that we loved him, but he loved us, 1 Joh. 4.10.

Observ. 1. Observe the wonderful condenscent of Jesus Christ, who thought it no robbery [...], yet he thinks it not dishonourable [...] to equalize in a sort, himself with the man: Amicitia parem aut facit, aut accipit, saith Hierom.

Observ. 2. See then the eminent estate of Christ's Disciples. They are the friends, the favourites of Jesus Christ; They have one mind, one heart, one spirit, one body, 1 Cor. 1. ult. We have the mind of Christ: He that is joyned unto the Lord is one spirit with him, Syr. others friendship is [...], this [...]; flesh of his flesh, and bone of his bone, being of his being, [...], Ephes. 3.6. This is the great Mysterie, Ephes. 5.30. They are of his counsel, Amos 3.7. as intimate, and one with one another, they bear the name of each other: God calls himself after the name of Abraham, Isaac, and Jacob, Exod. 3. And Christ is called Israel, Hos. 11.1. Matth. 2. and Jacob, Psal. 24.6. confer Jerem. 23.6. with 33.16. And Gods people are called Gods, clothed with his Spirit.

Observ. 3. From the discription of Disciples and Friends, (which is evident out of the Word of God) we may easily collect what a few Disciples and Friends Jesus Christ hath in the world, even among these, who most forwardly profess him: Who denies himself, take up his Cross, &c?

We may say of them, as of the crowd, who thronged our Lord then, when the woman with her bloody issue touched him: Our Lord asked the question, Who toucheth my clothes? Matth. 5.30. The Disciples thought it a strange question, and [Page 571] answered it accordingly: Thou seest the multitude throng thee, and sayest who touched me? What a multitude of carnal men crowd and throng our Lord; Multi Domi­num comprimunt, at una tangit: and many press upon our Lord, but one toucheth him.

Obser. 4. What a desperate design do they enterpise, who oppose the friends, the disciples of Jesus Christ. The great Zamzummims, Deut. 2. they seem to oppose men, but are indeed [...], fighters against God: Amici populi Romani, the friends of the people of Rome, thought themselves safe (1 Macchab. 8.) because they had the people of Rome to their friends. He who should molest the confederates and friends of the Romans, provoked also the Romans, and made them their enemies. Little do they consider this, who dare molest the Saints of God, the Disciples of Jesus Christ: Do they not know, that they are the friends and confederates of Jesus Christ? that he who wrongs them, wrongs him? That he who toucheth them, toucheth the apple of his eye? That God will bless them, that bless Abraham his friends seed, and curse them that curse them? Christ and his friends are confederates, and have com­mon friends, and common enemies: The friendship with God interests God in his peoples affairs, and their business is his. David reckons up the enemies of the Church, Psal. 83.2. and calls them Gods enemies; the same in all ages oppose the Church of God and his friends.

1. Edomites, earthly-minded men, qui terrena amat, & sanguinem sitiunt. 2. Is­maelites, the hearers only, who obey not. 3. Moabites, ex patre, the bastard-genera­tion, Heb. 12, 4. Agarens, strangers from the Commonwealth of Israel; so hostis olim quem nos peregrinum dicimus. 5. Philistines, false brethren, cadentes potione, or ebrii, luxuriâ rerum secularum. 6. Gebal, the borderers, or vallis vana, fallantur humiles, the hypocrites. 7. Amalekites, who turn away the people from their God, smite them, lick them up. 8. Tyrians, oppressors, persecutors and tyrants, whence they have their name. 9. Assur, the Assyrians, insidious, they that lye in wait, inwardly, the sin that easily besets us, and outwardly, who lye in wait to destroy.

These, all these were confederate against Israel, according to the flesh, and against Israel according to the Spirit. And therefore David saith unto God, the great friend of his Church, they are confederate against thee. And therefore Abijah, in his Military Oration, dehorts the Israelites, not from fighting against Judah, but from fighting against God, 2 Chron. 13.12. And his Son Asa useth the like argu­ment, chap. 14.11. And his Son Jehoshaphat in his Prayer, chap. 20.6. interests God in his quarrel, and remembers him of his old friend Abraham, vers. 7. And God in all these examples, so resents the business, that he takes the injury done unto him­self, which is done unto his friends, and gives them the victory.

Observ. 5. Hence it follows that envious and malicious men, are no friends of Je­sus Christ. His friends are Philadelphians, of the Church of Philadelphia; they are [...], friends, and lovers one of another, and friends, and lovers of Jesus Christ. So our Lord saith to his Disciples of Lazarus, Our friend Lazarus sleepeth: Our friend, not mine only; Christ himself is [...], the love of God, Col. 1.13. [...], these wish all good may befal one to other, and what good befals one, its happiness unto the other. What an abominable sin then must envy needs be, that canker and rust of the Soul, which is contracted from the good, which is eminent in another. See Notes on Exod. 20.3, 4, 5.

Yet is that Monster gotten into the Temple of God, Ezech. 8.3. the image [...], of jealousie, or envy in the entry. Jealousie that makes God jealous, as an Husband, whose Wife hath entertained a Paramour, an Adulterer into her bed, Jam. 4.4. Ye adulterers, and adulteresses, know ye not that the friendship of the world is enmity against God (yea, 'tis envy, saith Basil, that makes the Devil a Devil:) and it must needs be so, for if God himself, and Jesus Christ be Love its self, surely envy is the Devil himself; these cannot dwell together in one and the same house, they are [...], they cannot stand together. O Beloved! would God every one of us would impatiently search these Temples of God we bear about us, our own hearts; examine our selves, Jam. 3.14, 15, 16. Did we look impartially into the glass [Page 572] of Righteousness, the word of God (as the Apostle compares it) and discover our bit­terness, our envy and strife in our hearts, the image of envy there in the Temple of God, our lying against the truth, when we call our selves Christians and friends of Christ, we would be ashamed, and blush, and not dare to come to our friends Table.

These are no fit friends, no guests fit for the Lords Table, who eat their own Sup­per first, who feed upon themselves: ‘Invidus alterius rebus macrescit opimis.’ As the Polypus (saith Aelian) eats his own flesh: but this is a feast of Love. Yea, it might be hoped, the view or consideration of our own envy and malice, the picture of the Devil himself, would appear so ugly, that through the grace of Christ we would reflect upon our selves, and hate, and loath our selves, that this Diabolical nature might dye in us. As they say of the Basilisk, that whereas love is darted from one eye unto another, that this Serpent is wont to dart death by the eyes; yet when it looks upon a glass, the venemous evaporation reflects from the glass, and returns up­on its own eye, and kills the Basilisk. Would God all envious and malicious men would look themselves in the Glass of Righteousness, and that they were sensible of their own venemous disposition, that so the reflexion and consideration of it in them­selves, might through Gods Grace mortifie and kill this envy in them.

Repr. The adulterous generation, the false friends of Jesus Christ, who call themselves Christians, and Christ's Disciples; they who eat of his bread, yet lift up their heel against him, Psal. 41.10. Such as eat and drink at his Table, yet tread underfoot the Son of God. The Supper of the Lord is an holy Feast, instituted of Christ for his own friends, not for his enemies; for those who do his will, and whatsoever he com­mands them, not for those who do the lusts of the Devil: 'Tis meat for Disciples and Friends, not [...], meat for dogs and swine.

The holy Scriptures testifieth, that the Supper of the Lord is a feast of LOVE, whereunto they only are invited, who have tryed and examined themselves, whe­ther they be inwardly purged or purging from their sins, and incorporated into the body of Christ by the Spirit of God, and endeavour to mortifie all sin in themselves, which is the end of this Sacrament; if otherwise, they eat and drink their own con­demnation, not discerning the Lords body.

O how is this feast of LOVE become Coena Cyclopica, a meal of Cyclopick murde­rers, such as they who hate one another! 1 Joh. 4. O how is it made, as if it were [...], meat for dogs, when they who bite and devour one another, all flock un­to it! O how is it made as if it were swill for swine, when the bruitish drunkards dare approach unto it. Every one intending to cover his inward abominations with the flesh of Christ, as if Christ were a cloak to cover knavery.

But O the blindness, O the foolishness of this seeming knowing world! we exclude one another from the Supper of the Lord, for those open and gross sins which every Child can point at, as whoring, drunkenness, stealing, &c. when yet we perceive not, that we exclude our selves from the true inward Supper, living in open enmity with our God; spiritual whoredome, spiritual fornication, spiritual pride, envy, co­vetousness, wrath, malice, implacable hatred and malice, and all uncharitableness, revenge, unmercifulness, worldly-mindedness; we say that drunkenness, whoredom, fornication and gluttony they are of the beast, yet we perceive not, that envy, pride, covetousness, &c. are of the Devil; the other have plus infamiae, these plus peccati, as Gregory saith well, yet are these not at all regarded, but the other looked at as the only sins. O beloved! would God that every one of us would impartially look into his own heart, and search there what he doth, whose will he doth, and would thence judge himself what he is; if this we would do, how soon should we find not the mind and counsel of Christ our friend there, but our own carnal opini­ons, not complying with the will of God, but delight and pleasure in our own will, no new birth of the Spirit, but the old lusts of the flesh, no new life conformable [Page 573] to Christ, but a conversation conformable to the world, and the Prince of the world: whence must needs follow, that many of us who perhaps have thought our selves good Christians, are indeed no friends but the very enemies of Christ, Jam. 4.4. It's a sharp Reproof, which, I beseech ye, let every one of us look how neerly it con­cerns us: Ye adulterers and adulteresses, know ye not that the friendship of this world is enmity with God? whosoever therefore will be a friend of the world is the enemy of God and Christ, who formerly judged others more so to be.

Consol. Unto the poor friends of Jesus Christ, who by reason of their sins are dis­couraged, and conceive themselves friendless and helpless. He is not falsly called a friend of Publicans and Sinners; such Publicans as crave mercy of him, Lord be mer­ciful unto me a sinner; such sinners as confess and forsake their sins, such find mercy.

He is not called the friend of the Scribes and Pharisees, or said to love them at all; they were proud and covetous, the two beginnings of all sin, the second of the greatest, though so usual among us, that they are hardly thought to be sins.

He is the friend of the Publicans and Sinners: Alas! I have none to help me; He is not said in vain to love Lazarus, (i. e.) [...], him that hath no helper. Truly so long as we have any helper, or such as we conceive able helpers, we will not come to Christ.

I have waited long on the Lord, and yet he hath not helped me. True, but that's no argument, but that he may be thy friend, yea it is an argument rather that he is thy friend, Joh. 11.5, 6. He is a very ill Master who provides not for his Servants, yea, the good man is merciful to his beast: the evil Father provides for his Child, Luk. 11. he provides for his swine, meat and harbour in a storm; how much more loving is he to his friends, who is THE LOVE IT SELF, 1 Joh. Isa. 26. 2 Chron. 20.1-7.

But alas! how can I be a fit guest, and one of our Lords friends? (He invites those:) our Lord's friends are they to whom he reveils his Fathers will: these he calls his friends. But alas! I am ignorant, I am blind: (He calls those his friends) he invites those, who do whatsoever he commands them; I am weak and impotent: the blind and the lame are they who are hated of Davids soul, 2 Sam. 5.8.

Dost thou hate David's Soul? dost thou hate the will (i. e.) the Soul of the true David, (i. e.) Christ? though thou do not whatsoever he commands thee, yet dost thou hate his commands, his will? O no, God forbid, O how I love thy Law! I love David, He is the love it self; (whom having not seen ye love) 1 Pet. 1.8.

If thou hate not him, he hates not thee: the LXX have [...], Vulg. Lat. Coecos & Claudos odientes animam David, the blind and the lame who hate Davids soul: and the Original Hebrew is of very doubtful reading.

Such blind ones as say they see, Joh. 9. the blind Pharisees, as our Saviour calls them, the blind leaders of the blind, Mat. 15. such lame ones as halt in viâ morum, in the way of life, who make void the Commandments of God by their tradition: Halt before their best friends! such as pretend infirmity and weakness, when indeed they are unwilling [...], to walk with a right foot in the way of God's Commandments; such as these hate Davids soul, such as these come not into the house of God: but if thou love David, and cry unto him as the blind man did, Jesus thou Son of David have mercy on me. If thou be such a lame one, as hast cut off thine offending foot, that thou mayest enter into life; such blind and lame come into the Temple, and he heals them, Mat. 21.14. To such as these we may speak comfort, be of good cheer, he call­eth thee: The true David invites such poor, such maimed, and halt, and blind, Luk. 14.21. He invites those who are rejected, and cast out of men, Joh. 9.35. the fatherless and motherless, Psal. 45.10. those who are no body in the world; Enochs, who walk with God and are not; crucified to the world, and the world crucified to us, lacking both our feet in desire, he invites Mephibosheth, 2 Sam. 9. Lowly in our own eyes, such as are ashamed and blush, and cannot lift up our face, such an one Mephi­bosheth signifieth by name; What am I that David should look upon such a dead dog as I am! Such as are Jonathans Sons, as Mephibosheth was, (i. e.) born of the Spirit, [Page 574] Joh. 3. To such as these the true David saith, Thou shalt eat bread at my Table con­tinually.

Consol. To them that suffer persecution for Christ's sake, Christ suffers with them; Joseph dined with his brethren at noon, Act. 9. think not this to be so strange; the Sword must smite even the friend of God the Father, Zach. 13. how much more his poor friends? if done in the green tree, how much more in the dry? I say unto you my friends, fear not them, Luk. 12.4.

Exhort. To such as pretend to be the Disciples of Christ, that they would be his real and true friends, that they would come to his Table, partake of his death, that we may partake of his resurrection; there is not such a friend in the whole world: This is love, that a man lay down his life for his friend! These, and such as these are the most welcom guests unto the Lords Table; Eat, O friends, drink, yea drink a­bundantly, my well beloved, Cant. 5.1. our great friend the Feast-maker, he thus wel­comes his guests with most precious viands, the food of Angels, the bread of Life, the hidden Manna, the word of God, a lasting meat, 1 Cor. 10.2. our Fathers fed on the same; it's a substantial meat, [...], Mat. 6.11. Christ himself, an everlasting meat, Joh. 6.25. a satisfying meat, Joh. 6.35. the Spirit of God, the blood of Christ, the new Wine.

Exhort. 2. If Jesus Christ be our friend, then let us use him as a friend; the true lovers of Christ are dead with him: This is our profession when we approach the Lords Table: As often as we eat this bread—we shew forth the Lords death; so dear a friend unto us, that he died for us, and if we be his friends we must also dye with him: this argument will be powerful with every friend of Jesus Christ, if he shall consider that he himself was the death of his friend: while we were sinners Christ died for us, Rom. 5.8. Isa. 53.4. so it is, whether we think so or no, Jam. 5.6. Ye have live in pleasures on the earth, and been wanton; ye have condemned and killed, [...], the just one, and he resisteth you not. The innocent Lamb is dumb, and opens not his mouth—slain from the beginning of the world: the righteousness, wisdom and power of God hath been so slain, his wisdom reputed foolishness, his righteousness sin and iniquity, his power impotency. Ever since the world began, in thine heart, he hath been slain in thee; what ever is in the world is the lusts of the flesh, the lust of the eyes, and the pride of life.

This is evident; we can, nor think, nor do, nor will any thing that is good of our selves, when therefore we think a good thought, or will a good will ('tis he that doth it) without him we can do nothing; but he would do this and we check the mo­tion, what do we else but wound and kill our friend, pierce his head and hands, and side, and his feet? we pierce his head with our thorny cares, our covetousness, Ava­ritia in capite omni; pierce his hands, when we enfeeble his power with pretence of our infirmity and weakness; we could do his will, but, like harlots, we are content to be forced; and so use but half our strength: great lubbers, suffer our selves to be buffetted!

What are these wounds in thy hands? Zach. 13. shall we wound him again, crucifie him again, kill him again, is this the kindness to our friend?

Sign. The tryal of friendship is in Adversity:

—Ʋt fulvum spectatur in ignibus aurum;
Tempore sic duro, est inspicienda fides.
As gold in fire prov'd, most bright appears;
So love and friendship in affliction chears.

Absolon to Hushai, is this thy kindness to thy friend? They were David's fast friends that went to him into the wilderness, while he yet kept himself close because of Saul: and they are the friends of the true David, who go into him into the wilderness; forsake all for Jesus Christ: this is the tryal of us at this present. The true David is to be set upon his Throne, that's the business that every one pretends to strive for; [Page 575] He hath a Throne in the world due unto him; all the kingdoms in the world shall be the kingdoms of Christ; mean time let every one of us endeavour to put down the mighty from their seat, who sit in Gods Temple, to put down Antichrist, who sets himself in the Temple of God, and shews himself as if he were God; whether we be such or no Jesus Christ will soon discover, 1 Chron. 12.17. If ye be come peaceably unto me to help me, mine heart shall be knit to you, it shall be one with you: If we come to help the true David, to help the Lord against the mighty, he will be one with us; but if we come to betray him to his enemies, what will follow?

Tuta frequensque via est per amici fallere nomen,
Tuta frequensque licet sit via, crimen habet.
The way is frequent to deceive by love,
Such wayes and thoughts descend not from above.

Who is there among us can truly say with Amasa, Thine are we David, and on thy side thou Son of Jesse, &c. vers. 18. This is love, that a man lay down his life for his friend.

Darest thou do so? thou canst not otherwise be Christ's Disciple or friend, Luk. 14.

Beg power and strength of Jesus Christ to do his will, he will deny us nothing we ask of him, if we be instant with him, Luk. 11.5, 6. Which of you shall have a friend who shall go unto him at mignight, &c. Jesus Christ is our fast friend, he'l rise at mid­night to do us good, he never slumbers or sleeps. When we ask him three loaves we ask him nothing, but that his kingdom may come, that his will may be done; no less than a kingdom: The kingdom of heaven is like to leaven hid in three measures of meal till the whole be leavened, Mat. 13.32. even the Body, Soul and Spirit untill all be sanctified: That which the Apostle prayeth for, 1 Thess. 5.23. The very God of peace sanctifie you wholly, and I pray God your Spirit, Soul and Body be preserved blameless unto the coming of our Lord Jesus Christ.

2. Some there are who would prove themselves friends of Jesus Christ by their election, before the foundation of the world was laid: But a sign or mark is that which makes things evident, as doing good or evil; and therefore if there be no­thing to make this friendship evident, it will be resolved into phansie and self-love; besides, this doing of good is of late dayes held to be little better than Popery: But what then shall we say of that sign, which our Lord gives of his friendship, Joh. 15.14. Then are ye my friends, if ye do whatsoever I command you: Now he commands us to do justly, to love mercy, to humble our selves, to walk with our God; he saith unto us, love your enemies, Mat. 5.

2. Christs friends ought not to fear them who kill the body.

1. What is here meant by the body?

2. What it is to kill the body?

3. What to fear, and not to fear those who kill the body.

1. By the body is to be understood that gross part of us contradistinct unto the soul, as it is here opposed unto it; the third part of the man, as ye find them distinguished, 1 Thess. 5.23. Howbeit the body is not so here to be understood as separated, but as united with the soul; for as separated from the soul, it hath no life in it, but as united with the soul, from which union proceeds the vegetative life.

2. The body, so understood, is said to be killed, when it is violently separated from the soul; for death is ordinarily defined, separatio animae à corpore.

3. That we may understand what it is to fear those that kill the body, we must first enquire a little into the nature of fear, and the several kinds of it, and which of them is here to be understood.

The chariot of the Soul is carried on by four wheels, the four principal affections; 1. Fear, and 2. Hope, and 3. Grief, and 4. Joy, as the Poet summs them up;

Hinc metuunt, cupiúntque, dolent, gaudéntque—
They fear, they lust, they grieve, and then they joy.

And the Spirit in these wheels, which moves them, is LOVE.

Timor est, 1. animi passio, 2. circa malum futurum, 3. arduum seu difficile, 4. cui resisti potest: Fear is a passion of the mind, touching some future evil, that's hard and difficult, yet such as may be withstood.

1. It is a passion of the mind, for no other affection can be so properly called a passion, as grief, and fear; which work the greatest changes, both in the mind, and in the body.

2. It is about evil apprehended as shortly to come upon us; for if it be conceived as afar off, how ever evil, yet we commonly fear it not; as death is not feared, because most men fancy it far off. I thought no more of it than the day of my death.

3. The evil must be difficult and hard, otherwise it stirs not up fear in us: we fear not small evils, but despise them.

4. Such evil is apprehended as resistible, otherwise, if it be conceived as inevi­table and irresistible, we do account it as present, and cannot then be said so pro­perly to fear such an evil, as to grieve for it. Thus Malefactors adjudged to dye; do not so much fear death, as grieve for it, saith the Philosopher, lib. 2. chap. 5.

Fear is either of the evil it self, or of him who inflicts the evil; as the Malefa­ctor fears not only death, and the sentence of death, but also the Judge who may give sentence of death upon him: Thus the friends of Jesus Christ are forbidden, not only to fear death, but also to fear those who can kill the body. There are three kinds of vitious fear.

1. Humane, arising from the apprehension of some imminent evil, destructive to our nature, as loss of health, strength, limbs, or life it self; all which we naturally love, and therefore, as naturally fear the loss of them, and therefore for pre­servation of them, we are inclined by corrupt nature to commit evil, and omit what is good.

2. The second kind of vitious fear is that, which we call worldly, which pro­ceeds from an apprehension of some imminent evil destructive to our selves, and well-being in this evil World, as loss of honours, favours, friendship, or other tem­poral, or worldly good; for preservation of these, we are inclined by corrupt na­ture to swerve from the way of Righteousness, do evil, and leave good undone.

These two evils arise from their special Objects.

3. The third proceeds from a servile and base principle in the man, whereby he is moved, to do what is good for fear of punishment, of which more in prosecution of the second part of this Text.

The two former kinds are more proper to this point, and of them the first, which we call humane fear, which our Lord forbids his friends, and that in the greatest extent, they must not fear poverty, shame, loss of friends, these are without the man, they must not fear loss of limbs, no, not loss of life it self, for Christ's sake, i. e. for Righteousness sake, rather suffer penury, disgrace, death it self, than offend our God; we have the same precept, Matth. 10.27. yea, the same seems to have been reasonable even to the Jews, [...], saith a son of Eleazar in Josephus.

For so great a command, there must needs be great reason to inforce it, and in­deed so there is, whether we respect; 1. The body which we love so well; 2. Or those who kill the body; 3. Or the friends of Jesus Christ; 4. Or Jesus Christ him­self, whose command it is, I say unto you, &c.

1. As for the body, it's but animae theca, was, carcer animae, the case, the vessel of the soul; yea, the prison of it; when the soul is uncased, the earthen Vessel broken, the prison opened, and the Goal-delivery made, the souls of Christ's friends then enjoy the full and glorious liberty of the Sons of God: The body is the basest part of the man, liable to many manner of injuries; suppose they hurt it, yea, take away the life of it, they do but that which the body it self would suffer ere long, should no man hurt it: And what great matter is it to pay a due debt to God and Na­ture, a little before the time: a day (we say) breaks no square.

The earthen Vessel was not intended to keep the treasure always in it; nor was the light made to be kept always in the Pitcher: a time there is when it must be broken, and the glory of it appear; and shall the prisoner fear, or rejoyce rather, to enjoy his liberty, and that before his expected time?

2. They who kill the body, they themselves do themselves the greatest hurt. There is no man hurts another, but even then when he hurts another, and because he hurts another, he hurts himself more; he hurts his neighbours body, but his own soul. They do but send them a little before them to the grave: they must follow sooner or later. The Philosopher himself saw this well enough, when one told him, the Athenians have adjudged thee to death; That nature (saith he) hath adjudged them: This is the reason of the holy Ghost, Isai. 51.12. Who art thou that shalt be a­fraid of a man that shall dye?

3. In regard of the friends of Jesus Christ, they are obliged by vertue of that sacred bond of Amity, and friendship between Jesus Christ, and them, to do what­soever he commands them, Joh. 15.14. And herein they will demonstrate evidently, that they are his friends; for greater love hath no man than this, that he lay down his life for his friends.

4. A fourth reason is in regard of our great Friend Jesus Christ himself, who commands it; I say unto you, &c. He is such a friend as hath laid down his life for us already, Joh. 15. Such a friend as will not, cannot deceive us, such a friend as will stand by us, Isai. 51.12. I, even I, am he that comforteth you, who art thou, that thou shouldest be afraid of a man that shall dye?

5. Add unto all these, the reason of the Text, they who kill the body, have no more that they can do.

6. One reason more from the light of Nature it self, whose dictate this is; that though it be natural to fear, yet it is against natural reason to swerve from Truth and Righteousness for fear: For somethings there are, saith the Philosopher, which a man ought not to be compelled to do, by any terror in the world; his reason is, it is more dishonest to commit them, than to suffer the greatest evils, Ethic. 3.

But here it may be doubted touching this prohibition; fear of evil is natural, and being so, it seems not to be unlawful; but loss of health, strength, limbs, much more of life, is without question a natural evil, and therefore we may naturally fear the loss of these.

I answer; our Lord Jesus Christ, who knows our frame and fashion, and whereof we are made, will not lay a burden upon us beyond our strength, nor suffer us to be tempted above what we are able; he therefore who prohibites our fear of death, he is yet indulgent to the weak and fearful, Deut. 20.8. Jud. 7.3.

Howbeit, there is a difference to be observed between the new acquaintance, and friends of Jesus Christ, and his old friends; as the Scripture warrants us to speak, ac­quaint now thy self with God, Job 22.21. These are of his new acquaintance he hath also his old friends, those who have known him from the beginning, Joh. 2. He dealt tenderly with the Hebrews, Exod. 13.17. so David with the Gittites, 2 Sam. 15.18. Yea, he commands, or at least permits us to flee persecution, Matth. 10.23. When they persecute you in one City, flee to another. Nor is this any argument of our denyal of Christ, when we flee. Certum est quòd Christum Confitetur, qui propterea fugit ne ne­gat, It is certain that he confesseth Christ, who flees for his sake, lest he should deny him, saith one of the pious Ancients. But as for his old friends, it was told Nehemiah, Nehem 6.10, 11. they will come to slay thee, &c. I said, saith Nehemiah, should such a man as I flee? who is there, that being as I am, would go into the Temple to save his life? Wherefore he concludes, I will not go in.

In that great persecution against the Church, Act. 8.1. The weak and young friends of Jesus Christ, were all scattered abroad throughout the regions of Judea and Samaria, except the Apostles.

Observ. 1. The Lord hath put fear, and other passions and affections in his friends power: He tells them where they shall place it, and where not. These are especi­ally the beasts, which the Lord commands the man to rule over; and then is the [Page 578] man in the upright estate, when the [...], the [...], the word and mind of Christ is supreme, and [...], the soul under it, and under both [...], the brutish passi­ons and affections.

Observ. 2. Death is not the most terrible thing, or most of all to be feared. Which is directly opposite unto that of Aristotle, [...], death is most terrible, and he gives his reason, [...], Ethic. 3. chap. 9. Whereby we may sadly consider how dangerous a thing it is to take the tenents of Philosophers for truth, without examination by the Word of God. What is more ordinary than that of the Philosopher used by Divines, and approved by them, and swallowed down by the credulous people, who will believe such men, what ever they say; but not others which bring the express Word of God for their warrant, which yet you see directly opposite unto the truth it self.

Thus the subtilty and cunning of the Serpent spoils us of Divine Truth, as the Serpent dealt with our first Parents, made them naked to their shame, Gen. 3.7. And therefore the Apostle gives us sovereign counsel, Col. 2.8. Beware lest any one spoil you through Philosophy, and vain deceit after the tradition of men, after the rudiments of the world, and not after Christ; [...], the word is properly plunder you; and 'tis the worst plunder to rob us of Divine Truth; such a plunder is this: The true Philosophy, according to Christ teacheth us, not to fear them that kill the body: Philosophy and vain deceit tells us, that we cannot chuse but we must fear them, be­cause [...]: Against this I oppose. 3. Death it self is not to be fear­ed by the friends of Jesus Christ. Feared! yea, what friends of Jesus Christ who knows the evil world, would desire to live in it, except only to do the Lord Jesus all friendly offices, and to help to deliver their neighbour out of the world. He is afraid to dye, who hath no hope, afterwards to live, saith Chrysostom.

Observ. 3. What is the true Martyrdom? what else but that the friends of Jesus Christ lay down their lives for his sake. This is verum Martyrium, i. e. a true and real witness unto the truth of God; which is not to be given by words only; for so they who are the enemies of Jesus Christ, can give a verbal testimony. The real testimony or martyrdome is with the voice of the life and death: Such witnesses, such worthies were the Apostles of Jesus Christ, Act. 2.32, God hath raised Jesus from the dead, whereof we are witnesses, and with great power gave the Apostles testimony, witnessing to the hazzard of their lives, 5.30, 31, 32. We are wont to say, we must lay down our lives, if need require. Nay, our Saviour saith, we cannot be his Disciples, unless we lay down our lives, our evil lives, and that is the true Martyrdom. See how the Apostle triumphs over all the enemies, which might hinder him, and the other friends of Christ, from union with him, Rom. 8.34. It is Christ that dyed, yea, rather that is risen again, who shall separate us from the love of Christ? &c.

Observ. 4. The Disciples of Jesus Christ have enemies, and such enemies as hate them even to death. See Notes on 1 Thess. 4.1.

I dare appeal to the consciences of many, who hate, and oppose others, by whom they know no evil, whether that be not the very true reason, why they hate them. The will of the Lord is, that his friends, who do whatsoever he commands them, should not fear the imminent perils of death it self; yea, that the daughters of A­braham his friend, should not be afraid of any amazement, 1 Pet. 3.

Observ. 5. See then who are the only truly valiant men, who but the friends, the Lovers of Jesus Christ, Rom. 8.

This admonition is directed, as to all the Friends and Disciples of Jesus Christ, so especially (as appears by the context with the former words) unto the Minsters of the Word; it's a notable ground of their boldness, and resolution to preach the Truth of God, and bear witness thereunto, even to the death, as Jesus Christ, Isai. 50.6. Christ speaks it of himself, and all his friends, Job 3.11. Verily, verily I say un­to thee, we speak what we know, and testifie what we have seen. And so must the Mini­sters of God do: they must testifie and witness the Truth of God, which they know: 'Tis great rashness in men to testifie what they know not, yea, [Page 579] and cast away their lives, and all in testimony of what they know not.

Our Lord commands his friends to preach and testifie of him even to the death; but how canst thou, whoever thou art, confess Christ, whom thou knowest not? 'Tis true indeed thou hast read much of Christ in the Scripture: But (hast thou ever seen his shape? So saith our Saviour to the Pharisee, Joh. 5.37.) thou hast never seen him, he is not formed in thee, in death, and in life; thou art not a partaker of Christ, Heb. 3.14. and 12. 2 Pet. 1. and how canst thou bear witness to him, and con­fess him, and that to the death? They who bear witness of Christ, they must know him: Mark what our Lord saith to his Father, Joh. 17.22, 23. The glory which thou givest me, I have given them, that they may be one, even as we are one, &c. Now con­sider with thy self, hast thou received this glory of Jesus Christ? Art thou one with him? Is he one with thee, and with the Father? If so it be, then thou knowest who he is, and mayst give testimony; if thus thou knowest Jesus Christ, that con­fession of the Apostles may be thine, 1 Joh. 1.1. That which we have seen, &c. Let every one consider well, whether he know Christ, thus, yea or no, before he confess him: Otherwise to prate and talk of him before thou art conformable to his death, and not partaker of his Divine Nature; thou speakest what thou knowest not, and bearest false witness of Christ.

Repreh. 1. Those who out of pretence of friendship to Jesus Christ, neglect their bodies, Col. 2.21, 22, 23. Such as they, who use their bodies rigorously, kill that which ought to live, and cherish, and nourish that which ought to dye: No man ever hated his own flesh, but nourisheth and cherisheth it: these will not allow them­selves food convenient, but make it a great part of their Religion to starve, yea, kill their bodies with austerity of Discipline. Oh how these mistake the counsel of their great friend! he bids them keep under the body of sin, and bring it into subjecti­on: And they keep under their natural body; as for the body of sin, that they pamper and cherish; they whip the Cart, and let the horses go free.

Repreh. 2. Those false friends of Jesus Christ, who fear those that kill the body, and for­sake their friend. This comes near home to those who fear loss and shame among men, and for fear of that lose their conscience, speak evil of what they know not, for gain, for safety. We all condemn Balaam as a false Prophet, but if compar'd to some, they come short of him, Numb. 22.38. Have I now any power to say any thing, &c. If Balac would give me his house full of silver and gold, I will say neither more nor less than what God declares, Nu. 22.18. ye have an example of this in infamous Joas, that great zealous King for God, 2 Chr. 24.17. after the death of Jehojada, the Princes of Judah came, & made obeysance to the king: Then the king hearkned unto them, and left the house of God, & made them groves; this did Joas for a little honor, but Zachary would not consent to them, no not to save his life.

Repreh. 3. Those who are fearless, caress and secure, what befalls their bodies; fear not them who kill them, yet are not friends of Jesus Christ: It is very remark­able to whom our Lord gives his counsel, and how qualified they ought to be; they are his friends, and they do whatsoever he commands them: I say to you, my friends, &c. He saith not this to strangers, much less to his enemies.

Let such fear, I wish them, and take heed of them that kill their bodies; they have this present life as an opportunity to reconcile themselves, and become friends of Jesus Christ: The same Spirit that saith this to his friends, fear not, &c. because they do whatsoever he commands them; the same saith to those who do evil, fear, Rom. 13.1, 4. Let every soul be subject to the higher powers, for there is no power but of God; the powers that be are ordained of God. Thou mayest give thy body to be burned, yet have no charity: This is love that we keep his Commandments.

Consol. Of Christ's friends who bear their life in their hand, and suffer for his sake; if ye suffer for righteousness sake, blessed are ye: suffering is a greater gift than faith, if the Apostle reason right, Phil. 1.29. yea it is the chief part of the Christian calling, 1 Pet. 2.19, 20, 21. but innocens morieris: So the wife of Socrates told him, weep­ing for him, What, saith he, wouldst thou rather that I should die for evil doing? It is our female part in us that suggests such thoughts: The death of good men is not to be lamented; it is more miserable to deserve death than to dye. The death of an [Page 580] innocent man, frees the innocent man from woe, but brings woe unto them that put them to death, Jer. 26. God had sent the Prophet with a message to the Jews, to perswade them to repentance, otherwise he would make his Temple like Shilo, and the City of Jerusalem a curse to all the Nations of the Earth. God had given to Jerusalem, and to his Temple their great and precious promises, which moved the Priests and the Prophets, and all the People against Jeremy, and they would have him put to death: [...], the Temple, the People, the Law, the Place were great priviledges of the Jews; and he might be thought to speak against Gods own cause: But how doth Jeremy in this case behave himself? vers. 14, 15. Surely God honoured his own Ordinances then, as highly as he esteems any outward Ordinances now: where­fore when we tell men, that the goodness of the cause will not do them good, unless they themselves be good, meek, lowly, patient, that if they kill all wicked men in the world, and kill not their own lusts, they are not one jot neerer to God: they wax offended, 'tis Jeremiah's case just. To be an innocent man, is to be a dear friend of Jesus Christ; and by how much the more his friend, by so much the more hated of the Scribes and Pharisees, and the People that are led by them. Mark, what our Lord tells his friends, Joh. 16.1, 2, 3, 4. Isa. 66.5. Your brethren that cast you out for my names sake, say, let the Lord be glorified, but he shall appear to your joy, but they shall be ashamed, Jer. 50. and 7. their adversaries said, we offend not, because they have sinned against the Lord, the habitation of justice, even the Lord, the hope of their fathers: keep innocency, and do the thing that is good, and that shall bring a man peace at the last.

Exhort. Jesus Christ exhorts his friends, fear not them who kill the body: 1. Con­sider his Divine Presence, Omnipresence, Psal. 3.1-6. 2. The fear of man bringeth a snare, Prov. 29.25. 3. Yea, [...], Jer. 48. Isa. 24.17. 4. If ye suffer for righteousness sake, happy are ye, and be not afraid of their terrour, neither be troubled, 1 Pet. 3.1, 4. 5. The condition of the daughters of Abraham, vers. 6. 6. Know­ing the terrour of the Lord we perswade men, Rev. 21.8. See Notes on 1 Joh. 5.4.

Jesus Christ thy friend saith, fear not them that kill the body; he hath feared no­thing, not shame, not death it self; Dedi corpus percutienti, I gave my body to the smi­ter. Darius so esteemed the wounds that Zopyra inflicted upon himself, that he pre­ferred him before an hundred Cities. Jesus Christ was not only wounded, but dyed also for thy sake. How acceptable unto God was Abraham's offer, to offer up Isaac? he took the will for the deed. How much more acceptable is the real offering of our bodys unto him? The fear of God drives out the fear of men, as fire, fire; fear the Lord, let him be your dread: as the Viper cures the Viper: the fiery Serpent on the pole, cured the sting of the fiery Serpents; Moses his Serpent devoured the Serpents of the Magicians, so the fear of God devours all fear of men.

O Beloved, do we not herein most grosly deceive our selves, as thinking that we are indeed the friends of Jesus Christ, whereas indeed we are not. This concerns us all, and every one of us so much the more neerly: 1. Because 'tis an easie matter, in this very thing to be deceived: 2. then secondly, if we be deceived in this, it is in a matter of the greatest moment: 'Tis an easie thing to be deceived, and that by how much the more we are busied about Divine Matters: both Preacher and Hearer.

1. The Preacher who specially is spoken to in this Text, he reveils the will of God unto the people, and doing this, he thinks he is a friend of Jesus Christ, so long as he speaks boldly the Word, and fears not them that kill the body.

2. The Hearer he understands what the will of the Lord is, and so he thinks he hath done his duty; he is a friend of Jesus Christ, and one of his sheep, my sheep hear my voice.

When yet happily both may be deceived, nay de facto, sure I am oftentimes both are deceived. 1. The Preacher frequently urging the commands of Jesus Christ, he thinks he doth the commands of Jesus Christ, and so is his friend, when yet he lives in open disobedience unto the same things he preacheth; this was that which the Apostle feared of himself, 1 Cor. 9. 2. The hearer likewise, because he knows what his duty is, and 'tis often inculcated unto him (although I could wish it more truly then it is) he is deceived, and thinks he doth it: This is that which the Apostle [Page 581] feared and warned the people of, Jam. 1. be ye doers of the word, and not hearers only.

That we may perceive how far short we are of this friendship with Jesus Christ, we shall know it by the latitude of what he commands. The manifold particulars may be reduced unto these two heads; 1. What the Lord commands us to believe: 2. What he commands us to do.

1. To believe in him as the Messiah, the corner-stone, &c. 2. To do; this ye read at large, Mat. 5. If we be the real friends of the Lord Jesus Christ, we shall really and truly do those things, and whatsoever he commands us, maugre the opposition both of the prophane and seeming holy world.

Axiom 3. They can do no more than kill the body.

So the Lepers reason, 2 King. 7.4. if they kill us we shall but dye. For reason may be alledged, the love and goodness of God, all souls are Gods: and as he is the pre­server of men, so especially of his own friends. And

2. The wisdom and power of God, for since all power is his, he gives so much power to every Creature, and limits the operations of it within such bounds, as in his wisdom he thinks fit; hither shalt thou come and no further. Satan hath a most malicious will, and aims at no less than the Soul, but he hath no power at all, though an whole Legion together, no not so much as to touch a swine without leave; thou couldest do nothing unless power were given thee from above. They can do no more: no! can they not dig up the bones of dead men out of their graves? can they not burn them? surely that they can: Men opposing Religion have dealt so with those whom they have persecuted to the death, and beyond the death, and these have a fair pretence for so doing; Josiah did so: and therefore so may they deal with He­reticks. Josias, 2 King. 23.16. He took the bones of the Idolatrous Priests out of the Sepulchers and burnt them; I deny not but Josias did so; he was a figure of Christ in the Spirit, as his name signifieth, the fire of the Lord. As therefore wickedness is compared to a man, as the old man, the man of sin, which is reveiled by the light of Gods Law, and bound by Christ the stronger man; so he is consumed by the spirit of his mouth; these are the bones the strength of sin: So [...], which signifieth bones, it signifieth also strength. Thus Psal. 53.5. God hath scattered the strength of those who besieged thee; for so it may be turned more properly than the bones: But what is all this to the Papists burning of their bones, whom they call Hereticks? where the Text saith, they have no more that they can do; the meaning is, they can do the friends of Christ no more harm, they are not able to kill the Soul, Mat. 10.29.

Observ. 1. Observe the poor, vile and contemptible cruelty of Tyrants and Per­secutors; let it extend to the utmost, it's but to the death of the body, their malice, anger, revenge, power, subtilty can reach no further. They cannot hinder the sal­vation of the Soul, their anger is at the Soul; as he that cuts a tree, cuts not the light that shines upon it; [...], he im­plyed that his Soul was himself. Anytus and Melitus may kill me, saith the Stoick, but they cannot hurt me.

Observ. 2. Our seeming friends may hurt us more, yea, and indeed oftentimes do hurt us more than our known enemies: this Text is directed especially to the preachers of the Word: Jeremy was aware of this, Jer. 20.7-10. Yea, our real and true friends may endanger us, Act. 21.10-13. yea miserable men that we are, we our selves are so cruel to our selves, that we our selves kill our own souls; and therefore if thou fear any one, fear thy self, thou thy self art the most cruel enemy to thy self; though whole hosts of men, yea of Devils opposed thee, they cannot hurt thee, unless thou thy self hurt thy self. And is it not a pleasing tune that the rich man sings to his soul, that (which the Lord help us) many of us listen unto? Soul take thine ease, eat, drink, and be merry, Luk. 12.19. But upon consent unto such suggestions, commonly comes the judgement, vers. 19. See the history of Laish. Da­lilah did Sampson more mischief than all the Philistins: and that pleasing, flattering harlot in our own bosoms; her house is the way to hell, going down to the chambers of death, Prov. 7. ult.

Repreh. Their foolish hardiness and boldness; who fear them that kill the body, and have no more that they can do.

2. This discovers the extreme malice, or revenge of tyranical men, who because they can do no more than kill, they find out exquisite wayes of killing and tormenting, and by Art lengthen that, which in nature, they say, consists in indivisibili, the sepa­ration of Soul and Body is naturlly in an instant; hence is that horrid speech of Ti­berius, Sentiat se mori, let him feel that he dies: and when one had poysoned him­self, lest he should be tormented by him, he said, Evasit, he hath escaped.

They who kill the body will do what they can further, they act [...]. And why? They who kill, are acted by Abaddon, whose property is to destroy. Wicked men add to the Devils work in themselves, who is the more a Devil, because he hath so serviceable a tool to work by as a wicked man is.

3. Their pretence is truth, whereof because they want evidence, they make up what they want, in persecuting, and saying all manner of evil saying.

4. Because it is truth, they believe it not, Joh. 8.

5. Their endeavour is to mould Gods Laws, and the laws of men: God's Will, and man's lusts together; and so stablish their own worldly interest, which can never be done. They who are friends of Christ, and are killed by them, discover.

1. The persecuters falseness of Tenents and opinions.

2. The sinfulness of their lives, by the uprightness of their own: Contraria juxta se posita magis elucescunt: Contraries set together appear the more.

3. They hold forth the Divine life unto the enemies of Christ, which though most amiable and lovely in its self, yet is the most hated by evil men; who love and hate according to whatsoever themselves are, wherefore did Cain kill Abel? be­cause his own works were evil, and his brothers righteous: Men love darkness more than light, because their works are evil.

2. Even the enemies of Christ kill one another, the one hath appearance of Truth, which is opposite to the persecutor: as two crooked lines are opposite one to other, and both to the Truth: As the Pharisees were against the Sadducees, and the Sad­ducees against the Pharisees, and both against Christ. The inhabitants on both sides the river Gambra were both alike evil, yet at strife. When mankind grows too nu­merous, and burdens the earth, it's one of Gods wayes to put an evil Spirit among the wicked, the greatest burdens of it, and set their swords one against another, and destroy one another.

Observ. 3. Learn hence the goodness of God, who hath not permitted the whole man to the power of man, as well knowing how mischievous man is to man in his de­generate estate: O the Apostatical state of man! In the beginning God made the man keeper of his brother: Cain asked as of a strange thing: but the wise man tells us it was not so, Ecclus. 17. [...], it was so then, one man was a God unto another, but now homo homini lupus; of your own selves, saith the Apostle, there shall arise up grievous wolves that shall devour the flock, Act. 20. Yea, many in­terpret that Greek Proverb in the worst sence, One man is a Devil to another.

Repreh. Men can kill the body by divine permission and ordination: Vitae suae pro­digus Dominus est alienae vitae; which discovers our great vanity in carking and ca­ring, and plotting, and contriving, &c. and all for the belly, all for the support of the body, which is one of those things which are [...], which are not in our power, as the Stoick saith well, ‘In cute curanda plus aequo operata juventus.’ Who bestow so much of their short time in the world in trimming, and dressing, and crisping, and curling, and powdering, and complexioning, and spottings; dum moli­untur, dum comantur annus est, what is it all but to plaister and trim a mud-wall, which may and must be thrown down, and if not, will of its self e're long fall down.

I am not ignorant what is wont to be said in defence of this vanity; that our bo­dies are the Temples of the Holy Ghost; much might be said in answer to this; true it [Page 583] is, that Spirit, and Soul, and Body ought to be sanctified wholly, 1 Thess. 5.23. and we ought to bear God in our bodies: Paul was a chosen vessel to bear Gods name, and yet is that earthly body, but the outward Court of the Temple. The Temple wherein God is worshipped is the spirit, Joh. 4. as for our outward and material Temples of our bodies, how strong, how beautiful soever, let us remember what our Lord saith of the Temple, Luk. 21.5, 6. as for the proud decking of this Temple, quis requisi­vit? who hath required it? ye have seen a spider a long time weaving a curious webb, and a maid with a broom suddenly swept it, and the weaver of it with it, into the dust: 'Tis the peremptory doom upon Adam, and every Son of Adam, Dust thou art, and to dust thou shalt return.

Here is Consolation unto the poor Soul, that although so much they can do, yet they have no power more that they can do. That the righteous, and the wise, and their works are in the hand of God: What though the Lord suffer the Sword to prevail to the death of the body, why should it seem strange unto us? he deals no worse with us than with his own Son, Zach. 13.7. even the intimate friend of God the Father, how much more his poor friends; if in the green tree, how much more in the dry! God reserves to himself our better part, Psal. 97.10. The Lord preserveth the souls of his Saints, he delivereth them out of the hand of the wicked, Wisd. 3.1. The souls of the righteous are in the hands of God, and there shall no torment touch them.

But we must not omit the consideration of the parallel Scripture, Mat. 10.29. where instead of, They have no more that they can do, we read, They cannot kill the soul: whence we may note what that is, whereof we ought to have the greatest care, and most tender regard, what is it but the Soul? so the Soul be safe it matters not what becomes of body, goods, name, all: This appears by comparing this Text with Mat. 10.28.

But can the Soul be killed?

What think we of those who are said to be dead while they are yet alive? dead ac­cording to the Soul, but alive according to their body: as the wanton widow is dead while she liveth, 1 Tim. for is not God our life, Deut. 30.10. Is not Christ our life? Col. 3. Is not the spirit our life, because of righteousness? Rom. 8.10. If therefore a separation can be made between God and the Soul, Christ and the Soul, the holy Spirit and the Soul, then may the Soul be killed when the Lord is separated from it: Thus froward thoughts separate from God, Wisd. 1.3. and to be carnally minded is death, Rom. 8.6. and as there are bodily enemies which can kill the body, so are there spi­ritual enemies which can kill the soul, Psal. 17.9. Hence David prays, keep me from the face of the wicked that oppress me, from mine enemies in the soul that compass me about; and what other enemies are they, but the foolish and hurtful lusts which fight against the soul, 1 Pet. 2.11.

What is turned a dead body, Numb. 6.6. is indeed [...], the Soul, so, vers. 11. and elsewhere often, for it is the Soul, which by separation from the life of God is truly dead in trespasses and sins, Eph. 2.

Observ. 1. Hence it appears, that we have spiritual enemies which may kill the Soul.

Exhort. Since this they can do, let us labour to live such a life as they cannot take from us: See Notes on Jam. 4.14. Let us be possest of such wealth as the Soldier cannot plunder us of.

But respice titulum, remember to whom our Lord speaks, to his frends, who do what­soever he commands them; otherwise we find men desperately careless of their lives.

Because they can do no more; therefore fear not them that kill the body.

Reason. Great evils raise great fears; this evil is not such, yea, because they kill and cannot detain in torments after death, therefore fear them not, but by how much they torment, by so much the sooner they end their torments.

Repreh. Those who consider this, and thereupon expose themselves to the hazzard of their lives, yea of their Souls, being none of Christs friends. There is a speech goes currant among us, that sin is extinguished with the death of the body; and this makes many not valiant like Christians, but desperate like Turks. Quaere, what [Page 584] truth this hath in it: surely there is no Scripture whereon it is truly grounded. All the seeming ground it hath, is Rom. 6.7. He that is dead is ceased from sin. Hence they conclude, that if they be dead, they cannot sin; they ascribe more to their own death, than to the death of Christ: Let such know that the cause and subject of sin is the immortal soul, not the body that dyeth; and therefore the soul retain­eth, and carrieth with it the habits of sin, contracted and not mortified in this life, qui respicit ad pauca de facili pronunciat. I am confident, that he who gathered that Opinion from this Text, considered neither the antecedent, nor consequent, for vers. 6. and 8. speaks evidently of the death of sin, as the tree falls, so it lyes, accord­ing to which was Stints speech in his will, he gave his sins to the Devil.

Doubt. Wicked men are prodigal of their lives?

Those who are prodigal of their wicked lives, and blame the friends of Jesus Christ as timorous. Aristippus, Timeo animam Aristippi, tu animam nebulonis?

Exhort. To the friends of Jesus Christ, to the true Christian fortitude, maugre all op­position of outward or inward enemies. Examples, leading Examples in the Preachers, Job 13.13. Let come of me what will, Act. 20.24. I count not my life dear to my self. (Vulg. Lat. Estius) and of Epaphroditus, Phil. 2.30. [...]. In this regard saith Esther, Esther 4.16. If I perish, I perish, 1 Pet. 3.6. Doing well and suffer­ing evil, not afraid of any amazement; that Heroical answer, Dan. 3.16, 17, 18. of the three Captives to Nebuchadnezzar: O king we are not careful to answer thee in this matter, however they hold the conclusion; we ought to obey God rather than man.

Consider the ground of that boldness, and confidence in those who are persecuted. Not accepting deliverance that they might receive a better resurrection: They stoned Stephen, calling upon God and saying, Lord Jesus receive my spirit: [...].

Blessed death which unites unto life! which joyns the Spouse unto the Bride­groom with a knot that can never be dissolved. Blessed death that enstates us in the everlasting inheritance, that brings the thirsty soul to the Rivers of living Wa­ters. Blessed death that frees the miserable from all calamities, that wipes all tears from our eyes: Blessed death that with one stroke makes an end of that work, that we have been doing many days with many; for thy sake are we killed all the day long. Upon far weaker considerations than these, Cleombrotus having read in Plato of the happiness of the future life after this; impatient of longer stay, cast himself from a Rock into the Sea. Christian Religion teacheth us no such precipitancy; nor had he learned it in Platoes School.

That we may upon good terms, dare to dye.

Means. That we may not fear; remember that, if not now, yet sometime, and that ere long, how that we must dye; and then facilè coetera contemnit omnia, qui se cogitat aliquando moriturum: He easily contemns all other things, who thinks he must sometimes dye.

2. If once we fear not to dye, what then can be terrible unto us? As that no­ble Spartan: When one told him, that Philip had made an inroad into Peloponesus; and it should then go hard with the Lacedemonians, unless they were quickly recon­ciled to him. [...], Semi-viri, saith he, O ye half-men, ye mankins, what ill can betide us, who are not afraid to dye? Only let us make sure of the main. He that is dead to sin, needs fear no other death. Epaminondas, the great Theban Commander, being deadly wounded, understanding that the Thebans were Con­querors, and the enemy routed: he then said, I have now lived long enough, for I shall dye a conqueror, and so drawing out the spear out of his body, he presently dyed. Valerius Maximus reports the story somewhat otherwise, that Epaminondas asked whe­ther his Shield were saved, yea or no? and hearing it was saved, and the enemy over­come: Fellow, saith he, this is not the end of my life: but the better, and more noble beginning of it, for now Epaminondas is born, when he thus dyes.

O how much rather ought a Christian Soldier to enquire whether his Shield be saved or no? whether he be sound in the Faith? If so, how much rather may he [Page 585] say with that notable Champion, I have fought a good fight, I have kept the faith, &c. i. e. my shield is saved, Nunc cupio dissolvi, & esse cum Christo. Moriar cum philistaeis, Judic. 16. Eleazar, 1 Macch. 6. shew the vast Elephant, and himself dyed with it. When Behemoth is dead, even the beastly lusts and pleasures (as Behemoth signifieth beasts in the plural) who then will fear to dye? But is there yet a greater con­solation than this? Doubtless there is, if we dye with him, we shall live with him. It was that which was the greatest consolation unto Philip now dying, that he should leave behind him Alexander his Son. And for the same reason Antonius pius was content to dye, because he should leave behind him his son Commodus: But how much rather ought the true Christian Soldier, in whom Christ is formed to dare to dye, when Christ is born. He hath infinitely more true consolation, when the true Alexander, i. e. the helper, and prevailer, or when the true Commodus Jesus Christ, who was infinitely more worthy of that name, than Commodus unworthy: So saith Israel to Joseph, Gen. 46.30. Now let me dye, since I hath seen thy face. The true Is­rael of God, rules and prevails with God; how much more may he say, Laetus Moriar. So V.L. Let me dye with joy, seeing I see the true Joseph: Christ himself alive in me. So saith Simeon, when he saw Jesus, Luk. 2.25. Nunc dimittis Domine: Lord now let­test thou thy servant depart in peace, for mine eyes have seen thy salvation. So may the true Simeon (the obedient man, that's Simeon) how much more may he say, Lord now lettest thou, &c. Psal. 50. last. How much more may he say with Epaminondas, I do not now end my life, but begin to live: I have fought a good fight, &c. henceforth there is laid up for me a crown of life, &c.

Observ. 1. Our Lord foresaw, that they who should publish the Doctrine of Sal­vation, should be persecuted for so doing; and that not onely by the gain-saying world of heathen men; but also that grievous wolves should enter in among them. Nay, not only the Romanists, but even the professing Protestants also: it matters not what profession, what names men pretend, while the wolfish nature acts in them: He foresaw that it would be more dangerous for those who fear the Lord to meet, and speak one to another, to their edifying, in their holy faith. Mal. 3. than for Assemblies of wicked men, to harden one another in their wickedness. He foresaw that the wor­ship of Chemosh or Bacchus, even by name would be more countenanced, even by professors of the Gospel, than the worship of the true God in Spirit, and Truth. That it would be more safe to worship the will of the Gentiles, walking in lascivi­ousnesses, lusts, excess of Wine, [...], surfeitings, worshipping Chemosh or Bacchus, Revellings, Banquetings, and abominable Idolatries, than to live soberly, righteously, and godly in this present world.

Repreh. 1. Those who when our Lord commands them, not to fear those who kill the body, they less fear losing any good, on this side life, as wealth, credit, ease, &c.

Repreh. 2. Those who fear the notorious and great spiritual Enemies, which are destructive to their bodies, estates, credit, &c. but as for the less spiritual evils, they fear them not; they fear swearing, open debauch'd drinking, notorious profaneness; for these, and such as these are disadvantageous to their trading: Who will deal with such a man? But as for close hypocrisie and gainful falshood, demure carriage, ly­ing and dissembling, varnished with pretence of Religion and Holiness; of these they are not afraid; of these the Prophet speaks: Take ye heed every one of his neighbour, &c. Jer. 9.4, 5. yea, they fear exceedingly, lest they should do any good, and thereby hope to merit, lest they should be proud of their doing good. And therefore they say, that God would have the relicks of sin remain to humble them. There is no such Scripture, but they believe it. They fear not the spawn and re­licks of sin: whereas indeed, these are most to be feared, for the little leaven, leavens the whole lump. See Notes on Phil. 2.8.

Therefore it is good counsel, Cant. 2.15. whether Christ or the Spouse gave it: Take the foxes, the little foxes; the subtle deceitful lusts, while they are little, and have their holes in the deceitful heart; if they grow bigger, they kill the grace of the Lord; as Herod the old Fox (as our Lord called him) beheaded John the grace [Page 586] of the Lord in the prison. In Spiritual things the least evils are most to be feared; when they grow great they become one with us, and there's no resisting of them. If we be wise we fear a little fire in the house, though kindled, but in a little straw, and we study then to quench it, if it grow bigger it will prove too strong to resist it. And iniquity burns like a fire, Isa. 9. [...], how much matter or wood doth a little fire kindle and consume! The Mariner stayes not till the hull be full of wa­ter, but stops a leak timely; and if we be wise we will principiis obstare, withstand the beginnings of evil before the floods of ungodliness prevail and come in into the Soul, Psal. 69.1. lest concerning faith we suffer shipwrack.

Observ. If therefore we must not fear those who kill the body, we must not fear those who persecute us, revile us, say all manner of evil sayings of us for Christ's sake: But alas, saith the poor Soul, I am not able to endure the scoffs and jeers of Ishmael. There have been ever in the world, as genuine Disciples of the Father and Christ, so likewise a generation of close hypocrites, and of open prophane persons, and both these oppose the Truth of God, and those who practice it: Thus in the dayes of our Lord in the flesh, there were Scribes and Pharisees, Hypocrites, and there were pro­phane and loose Sadducees, and Christ's Disciples opposed by both. And the like three sorts there are among us at this day; the Pharisees oppose thee with their out­side holines; and thy righteousness must exceed the righteousness of the Scribes and Pha­risees, these are afraid this day; The sinners in Sion are afraid, fearfulness hath sur­prized the hypocrites, and let them fear who are guilty: The righteous is as bold as a Lion, he walketh righteously: the Word is in righteousness, in inward and outward righteousness, Isa. 33.14, 15.

The prophane sort of people oppose thee, with their open, prophane and wicked life, these are rampant at this day, when hell is broke loose; a Generation of men, who by their debaucht drunkenness, scoffing and deriding the true people of God, most dishonour God and the King, when they would seem by their lewdness most to honour them: nor is it for the reputation of some otherwise seeming grave persons to have been exemplary herein. But let Ishmael scoff, it hath been a time of great anguish, distress and pressure, and the hearts of men ready to sink into despair, which yet might have been improved to the best, but was abused unto gross hypocrisie by many; it was then seasonable to erect and raise up the weak drooping spirits of good men, with hope of some better thing. But now (blessed be the Lord for ever) there is a door of hope opened in the valley of Achor, (i. e.) in the depth of trouble (so the valley of Achor signifieth) when now men were even ready to be swallowed up of despair. As the Poets say of Pandora her Box, that when all manner of dis­eases were broken out of it, there was lux spei in ima pixide, hope in the bottom of the box: The body of the Church and Common-wealth was full of bruises and putrified sores, and now thought to be incurable, then hope remained in a Sovereign Reme­dy which hath been made use of: Now as the danger was great, lest the Soul before in so great an agony should sink into despair, so the danger is now no less, that the Soul elevated by hope should rise to presumption.

Moses, Deut. 24.6. forbids to take the upper or nether milstone to pawn: See Notes on Heb. 4.1. [...], Be not high minded but fear, Rom. 11.20.

The words of the Preface have another reading, [...], I will demonstrate unto you, it's the most firm and certain kind of proof of all other, demonstration; and that [...], from the cause, such as this is. In the affirmative direction we have,

  • 1. A Preface unto the Precept.
  • 2. The Precept it self:

1. The Preface to the Precept; [...], I will shew unto you whom ye shall fear.

Which Preface may we considered either absolutely, and in it self, or with refe­rence unto the preceding or following words. Such Prefaces are for the raising our thoughts and expectations of something, I will tell you what I will do to my vineyard.

He who speaks thus to us, implyes, that he hath somewhat to say which concerns us; and because knowledge is that wherein every one would excell another, every one desires to know, and therefore we willingly listen to him who will teach us any [Page 587] thing, especially if he be such a one as teacheth excellent things, and after an excel­lent manner: and herein this grear Teacher excells, for he shews us excellent things, saith Solomon, Prov. 8.6. for who teacheth like him saith Elihu, Job 36.22. Christ shews us whom we should fear.

[...], LXX, by this word they render 1. [...], which signifieth to dart, to rain, to teach. 2. [...], which is to bring a message, and therefore render it often by [...], as Christ is the Messenger and Word of his Father. 3. [...], to re­late or declare.

Reason. 1. In regard of God the Father in two respects: 1. He is himself the FEAR. 2. He hath authorized the Son to teach the fear of God: This is my wel­beloved Son, hear him, the Teacher: No man knoweth the Son but the Father, neither knoweth any man the Father but the Son, Mat. 11.27.

1. God the Father is the FEAR, except the fear of Isaac had been with me, (i. e.) the God to whom Fear is due; so some deduce the word Deus, God, from [...], to fear, or neerer from [...], fear or terrour; so vers. 55. And Jacob sware by the fear, (i. e.) by the God of his father Isaac; the God whom Isaac feared, as the Chaldee hath it: so God is absolutely called the FEAR, without any addition who fears him, Psal. 76.11. bring a present to the FEAR, [...].

2. In regard of the Son, none knoweth the Father but the Son, Mat. 11.27. He is the true and living way unto the Father, Joh. 14. I am the way, the truth, and the life; no man cometh unto the Father but by me.

3. In regard of the Lesson which the Son teacheth, that's the fear of God, which is properly due unto God, Isai. 8.13. Sanctifie the Lord of Hosts, let him be your DREAD. If I be your Master, where is my fear? fear is properly due to him.

Here it may be doubted how these can consist, Matth. 11.27. See Notes on Matth. 16.17.

Observ. 1. The true fear of God is not naturally known, [...], Psal. 34.11. Come ye Children, hearken unto me, I will teach you the fear of the Lord. Though a man may go far by the Divine Light in him, yet as for Divine Worship it must be taught by God; no man herein is [...]. See Notes on Psal. 94.12.

Doubt. Howbeit this may be questioned; for [...], Nature teacheth how to sacrifice. The Philosopher calls that Nature, which is a ray of Divine Light.

This proves that the man is inclined to Religion, but doubtless, if left to him­self, that inclination would soon be wrought out, or turn to a [...], a su­perstitious fear of God, or idololatrical worship. It is no otherwise in the man but Seminaliter, or Potentialiter, as to speak, is proper to a man; and we say truly, that [...], by nature a man can speak; but that he speaks this or that language, that is [...], by instruction and teaching. Though that of the Philosopher be true, that [...], and that a man of all Offerings, may offer up a Will-offering, which is called a Free-will-offering, Levit. 22. yet even that Free-will-offering (which I wish they considered who so magnifie the power of corrupt Nature) that Free-will-offer­ing cannot be acceptably offered, without the Lords instruction and teaching how it should be offered, vers. 21, 22, 23. Thus, though the fear of God be common to all, (i. e.) a man be naturally inclined to the fear of God, yet the true and clean fear of God, as it's called, Psal. 19. is [...], taught by divine doctrine and institution.

Observ. 2. Jesus Christ teacheth the fear of God. The Son guides unto the Fa­ther, as the Father to the Son: (See Notes on Matth. 16.17.) But how can this be? the former is true; that the Father of our Lord Jesus Christ is the Father of Lights: whether they be sense, imagination, thought, understanding, or some other far more eminent than all.

Observ. 1. The Lord hath put fear, and other passions in his friends power, he tells them where they shall place it, and where not.

Observ. 2. Hence it appears, that it is not altogether unlawful to fear: This was the opinion of some old Hereticks; but no natural affection, being simply such, can be unlawful, much less is it unlawful to fear whom and what we ought to fear: Je­sus Christ teacheth nothing that is unlawful. What they say commonly of the Sto­icks, [Page 588] that they teach an [...], as that a man should be absolutely without natural affections, not fear, nor hope, nor love, nor joy, nor grieve, &c. 'tis an errour; they who acquaint themselves with their writings will find, that it is not an Apathy they teach, but a [...], a mediocrity, or moderation of passions, and so of fear. Jesus was [...], Luk. 22.44. in an agony, which is such a kind of fear as may con­sist with valour and fortitude; such a fear he undertook for our sakes, and to be sur­prized with such a fear is no dishonour to a valiant man. Whence the Philosopher being in a storm at Sea, and in danger of a wrack, waxed pale, which one of the Ma­riners observing, when the tempest was over upbraided him with it; You Philoso­phers (saith he) who teach that we should not fear death, you yourselves are afraid in times of danger, whereas we who are unlearned and ignorant men are not afraid: Tush, saith the Philosopher, the reason is, you and I shall not have the like loss. We fear the loss of things precious and excellent; such is the soul of a good man, if they be of no worth they are as good lost as found: a good man cannot perish with­out a great loss to the Common-wealth, so he. A valiant man may be sometime pre­vented with fear; David was so, Psal. 56.3. In the day when I am afraid; but he soon recovered himself, I put my trust in thee, and then see how valiant he is, vers. 4. In God will I praise his word, and being gotten within his God, I will not fear what flesh can do unto me.

2. What kind of Doctrine Christ's Doctrine is, or what is his way of teaching? this is implyed in the word [...], I will warn; the word [...], signifieth submonere, to admonish, or warn one privately or secretly, without any great noise: Ye know it is said expresly, that God was not in the wind that rent the rocks and moun­tains, nor in the earthquake, nor fire, but in the still voice, 1 King. 19.11, 12.

The LXX. by this word in the Text render [...], which signifieth to rain, accord­ing to that of Moses, Let my doctrine drop as the rain; my speech shall distill as the dew, as the small rain upon the tender herbs, as the showers upon the grass, Deut. 32.2. So the Lord Jesus, the great Teacher, the true Moses, He comes down like rain into a fleece of wool, even as the drops that water the earth, Psal. 72.7. quietly and stilly, without any noise, as the rain fell into Gideons fleece, Judg. 6.37.

This kind of teaching is by injection or darting, as the Hebrew [...], also signifieth, for as Satan hath his fiery darts, so hath our great friend and teacher his darts also, and those inflamed with an holy fire of LOVE, which he casts into the heart, even holy inspirations and injaculations, such as the Disciples travelling to Emaus felt when he taught them, Luk. 24. Did not our hearts burn within us, when he opened un­to us the Scriptures? This is the rather to be observed, because some conceive that Christ's Doctrine must come with violence, like a storm, and the teachers of it ought to drive furiously like Jehu. Alas! they know not of what spirit they are. 'Twas Esaus counsel, come let us go up, [...], imports violence: but Jacob, according to the foot of the cattle, &c. 33.13, 14. Christ's teaching is a secret whisper, a submonition, [...], Isa. 30.21. Thine ears shall hear a word behind thee.

Reproves. Those who out of their own wit and sagacity do teach the fear of God; Humane Reason of all other things will be tampering with Religion, Job 13.12. Thus among the Jews, their great learned men taught their own devices instead of Gods fear: Their fear of me is taught by the precepts of men, Isa. 29.13. with Matth. 15.9. is, In vain do they worship me, teaching for Doctrines the Commandments of men; a strange [...], frustration, an horrid and dreadful disappointment in the end of all our labour, after so much abstinence, so much fasting, so much afflicting of our selves, such an [...], so much will-worship to be requited with quis requisivit ista? who required these things at your hands? In vain do they worship me; their fear of me is taught by the precepts of men.

2. These words are understood with reference unto the former [...] and so they imply, that we have two kinds of Teachers, an Earthly and an Heavenly, the Spirit of the World, and the Spirit of Christ, which are no other than some have called their evil and their good Genius or Angel, the one teaching the fear of men, the other teaching the fear of God. The evil prevents the good, and grounds us ill, [Page 589] That false Doctrine must be unlearned, before we can learn the true. Hence it is that the Commandments are most of them Negatives.

Mysticé. Why is the Lord said sometimes more immediately to kill, as Er and Onan? There is some reason for this Mystically concluded in the name of these men, [...] and [...], that is, wickedness, having the same Letters: And Onan may well be his brother; for [...], signifieth iniquity. And then there is good reason for the Context; for Gen. 38. vers. 7. Er was evil in the eyes of the Lord; and vers. 10. That Onan did, was evil in the eyes of the Lord; and therefore the Lord slew him also; for the eyes of the Lord are upon the kingdom of sin, and will destroy it from the face of the earth.

But there is another reason of more extent, for as in the Common-wealth the supreme Judge will take particular and personal cognizance of such capital crimes as are most destructive to the Common-wealth. So God the Judge of all the World, Gen. 18. Heb. 12. He takes personal cognizance of such sins, as are most destructive to the World. Thus as there is any sin in the height, so in special manner, blood­shed, injustice, and uncleanness. To these, or some of them, the judgements of God are to be referred: These brought the flood upon the ungodly, Gen. 6. 2 Pet. 2. These provoked the Lord to come down and judge, Gen. 18. And for these things cometh the wrath of God upon the children of disobedience, Eph. 5.6. And sins of this nature are said more especially to be committed against God. How shall I do this great wickedness and sin against God? uncleanness is committed against God, Gen. 20.6. The Lord tells Abimelech, I with held thee from sinning against me: So Ely to his Sons, if a man sin against the Lord, who shall entreat for him? against the Lord, because Adul­tery, 1 Sam. 2.25. So David confesseth his sin and saith, against thee only have I sinned, Psal. 51.4.

And the Judgement God himself executes. Thus he is said to slay Er and Onan: Whore-mongers and adulterers God will Judge, Heb. 13.

And therefore! although in regard of many sins in their height, this Nation be ripe for judgement; yet more especially in regard of Uncleanness, Adultery, and Fornication, which many at this day commit with boldness, and declare their sin like Sodom, and hide it not, but commit it without remorse of conscience, as hold­ing it indifferent, and that they are acted by one Spirit, acting in all: hereupon I cannot but expect the judgements of God near, even at the door, Eph. 5.6.

Observ. 1. The Lord kills: Hence we learn, whither to have respect in all our sufferings, slanders, reproaches, oppositions, death it self: whither else but to God himself, since all things are ordered by God. A man would endure a storm of Hail, or a tempest at Sea; but you would think him a mad man, or a fool, that should go about to revenge himself of the Sea for a wrack, as Xerxes was account­ed little better for throwing fetters into the Sea. And 'twas an act of madness in Cyrus, to cut the River Gyndes. 'Tis little better for thee or me to storm at Shimei when he curseth, defames and reproacheth thee: What said David in this case, when Shimei rayled at him? 2 Sam. 16. when hot spirited Abishai said, Why should this dead dog curse my Lord the king? Let him curse, saith David, because the Lord hath said unto him, curse David. If Shimei be a dog for barking at thee, what art thou better if thou bite the stone as the dog doth? Who ever rails, reproaches, defames, oppresses yea kills, and slays us, it is not without Gods direction; not a Sparrow, not an Hair. Whence wicked men are God's sword, Psal. 17.13. The wicked which is a sword of thine; and vers. 14. Mortal men are the sword of the Lord: Assur is the rod of God's wrath, Isai. 10.5. Jerem. 47.6, 7. O thou sword of the Lord! how long will it be ere thou be quiet? put up thy self into thy scabbard, rest and be still. Look not thou at the instrument, whoever, but at the Lord who useth it. The instrument hath no power of it self, but as it is directed by the principal Mover and Agent; It is the Lord that kills.

2. As the Lord may be said at all times to kill, so more especially in these last times, when the consumption is determined upon the whole earth, Isai. 28.22. The Pro­phet speaking of the last times: Behold (saith he) the Lord will come with fire, and [Page 590] with his chariots like a whirl-wind, to render his anger with fury, and his rebukes with flames of fire; for with fire, and by his sword will the Lord plead with all flesh, and the slain of the Lord shall be many, Isai. 66.16. The Lord threatens this aftewards, when he sends the cup of Vengeance that must go about the World. Take the wine cup of this fury at my hand, and cause all the nations to whom I send thee to drink it; and they shall drink it; and be moved, and be mad, because of the sword that I will send among them, Jerem. 25.15, 33. The slain of the Lord shall be many from one end of the earth, to the other end of the earth.

After the pouring out of Gods Spirit, Joel 2.28. he fore-shews a common destru­ction among the Nations, Joel 3.9, 14. That this must be understood of these times, ye may perceive, if ye be pleased to compare with this, Joel 3.13. Revel. 14.15. This Angel who crys to him that sate on the cloud, thrust in thy sickle; hath his Commis­sion so to do, after that Angel, vers. 6. Had flown in the midst of heaven, having the everlasting Gospel to preach unto them, that dwell on the earth. This Angel, who it should be, there is a great question, every man applying it unto his own way; but by consent of all, that Angel hath flown in the midst of Heaven, since the Refor­mation, and therefore that Harvest and Vintage of the Lords wrath must in proba­bility be this, unless some more notable can be shown in the Reformed Church. The Lord our God gave us warning, not only so many ages since, but even a little before he drew the sword to avenge the quarrel of his Covenant: I could give divers instances of latter times, how the Lord gave us warning by Signs and Wonders. This was threatned by the Comet, Anno 1618. A Comet is, visibile commercium Deum inter at (que) homines: A visible commerce or dealing between God and men: Our God never sends Comets in vain; even the Heathens observed so much, [...]. Constellations and Signs in Heaven, are the works of men, as the Lyon, and the Bear, &c. when therefore the Lord sends Comets, under these he speaks to us, according to our own language and capacity. The Comet appear­ed first under the Altar, to signifie unto us that the business concerned Religion; af­ter that having passed under the Bear, and the Lyon, arguments of cruelty and blood­shed, at length it vanished. How fair warning did the Lord give us, to fore arm our selves against this wrath of the Lord, as it were whetting his sword, and pre­paring his arrows; and seeming, after a long threatning, to say to us, as he saith, Amos 4.12. Because I will do thus unto thee, prepare to meet thy God, O Israel. This we now seem to take notice of so long after, [...]. God grant we may yet timely take warning and arm ourselves.

Exhort. 1. Since the Lord kills, let us prevent him, and kill that for which he kills: As the Apostle speaking of the Sacrament, Judge your selves, saith he, that ye be not judged; as men having a difference among themselves, put the matter to comprimise and end it; to avoid the charge and danger of a suit. The Lord hath a controversie with his people, Hos. 4.1. Mich. 6. Levit. 26.25. We have entred cove­nant with our God, to depart from iniquity, to circumcise our selves to the Lord: O! have we performed this Covenant? have we weighed this, and our care, and charge for want of this? The Lord sought to kill even Moses, Exod. 4.24. And it is recorded by the Jews Writers, that all Israel, except the Tribe of Levi only, had neglected the Covenant of their God in Aegypt, and were circumcised there by Moses, that they might eat the Passover according to the Law, Exod. 12.48. The same is required of us, who intend to partake of this spiritual Passover, if we would that the destroying Angel should pass over us, be circumcised unto the Lord, pray for the blood of sprinkling, even the blood and Spirit of Jesus Christ. Our sins are said to destroy us, Jos. 7.7, 12. They hindred the people from destroying Ai, Ai prevailed against them: The common design now is to destroy Babylon, that was meant by Ai. The Lord would that every one should first destroy it in himself, Jos. 7.12, 13. kill that ye be not killed: The Lord's quarrel is not against his Creature, but against the sin of his Creature, if that be put to death, if that be mortified and killed, all will be well, 2 Sam. 20.14-22. 'Tis the counsel of Wisdom, The Lord saith, far be it, far be it from me that I should swallow up, or destroy. Sheba the son of Bichri hath [Page 591] lift up his hand against the king, even against David; deliver him only. The Lord comes to destroy the strength of iniquity, the first born, the chief of sins strength, Sheba, men of Belial: So, vers. 1. in whom are all the seven capital sins; the son of Bichri; the first born, 'tis he that endangers this City; what's the counsel of the Wise wo­man, of the Wisdom it self? to cut off his head; he hath taken Sanctuary in Abel-Beth-maacha, i. e. in mourning, and the house of sorrow and contrition: Here he lurks, we mourn and fast, &c. for the wrath of God, Joab (God the fathers wrath) cometh against us; It is not weeping, nor mourning, nor contrition, that will serve the turn, while Sheba lives in us: Wherefore as Joram resolved impiously concerning Elisha, let us practice concerning Sheba; God do so, and more to me, if the head of Sheba stand on him this day: So the wrath of the Lord will depart from us.

Exhort. Deum pati, to yield our selves to be killed by the Lord; as he kills to destroy, so he kills to save: it is the sword of the Lord, whether the outward and material, or the inward, the sword of the Spirit, which is the word of God, Eph. 6. Every man brought his Sacrifice; but the Priests and Levites offered their Sacrifice; and we our selves must bring every man his own Sacrifice. But it is the High Priest, Christ and his Spirit that must kill the Sacrifice, Rom. 8.13.

Observ. The Lord confines not his friendship unto one or two, or more, but en­largeth it unto many: I say unto you [...]: My friends. He extends his Love even unto all, so that as the Poets Fable of their great God Jupiter, that some­times he turned himself into one Creature, sometimes into another, &c. This is most true of our great God and Saviour Jesus Christ: See Notes on Gen. 11. He becomes all things to all men, that by all means he might win all unto his love: though few, ve­ry few return to him reciprocal affection: It is the Lot which his friends, the true Ministers of the Word inherit with him, and after him, as St. Paul tells the Co­rinthians. 2 Cor. 12.15. I will most gladly spend, and be spent for you, the words are [...], for your souls; though, saith he, the more abundantly I love you, the less I be loved; for he came among his own, and his own received him not.

Whence they are justly reproved, who arrogate their great friends common Love, which he extends to all his friends, unto themselves only, who impropriate the friendship of God unto their own strait laced company, and no other: Are there not in his Fathes house many mansions? Hath he not other sheep that are not of this fold? Joh.

Are not they who fear God, and work righteousness, in every nation accepted of him? A Picture looks indifferently at all, and the Image of God, who is the Son of God, looks at all indifferently, and would have all men be saved, and all to come to the knowledge of his truth, that all might know his Counsel, and do his Will, and be friends of God; and is thine eye evil, because God is good? His friends are all Philadelphians.

Dehort. Provoke not the Lord to kill us with those actions, wherewith we go about to please him.

Observ. God not named here, nor Rom. 8.11. lest frequent use render it less vene­rable; for that reason not named in the whole Book of Esther; his providence, pre­servation, and government of his Church, wonderfully declared his name, being not often mentioned by the Jews; he would that rather his being and works should be known, than his name in our lips.

We learn by the same omission; not to call our selves too often by the names and titles of Gods people, but rather let our lives and actions speak what we are, and whose people we are.

Observ. Even the friends of Jesus Christ, must fear God, and fear Jesus Christ.

Jus reverentiale, remitti non potest.

In the affirmative part we have, 1. a Preface to the Precept, 2. the Precept it self.

The words are a description of God, the Judge, an Emphatical inculcation and [Page 592] repetition of it, according to his power and sovereignty, and have in them a greater energie and vehemency, than if we named him.

In them, 1. we have a description of the Judge.

2. A precept to fear him, and a repetition of that precept; all which we may resolve into these several Divine Truths.

  • 1. The Lord killeth.
  • 2. When he hath killed, he hath power to cast into hell.
  • 3. Him we ought to fear.
  • 4. Yea, I say unto you (saith our Lord) fear him.

1. The Lord killeth.

The Lord may be said to kill either in regard of the divers, 1. Ends of his kill­ing, 2. Ways and means of his killing.

1. In regard of the divers ends of killing, so the Lord either kills that he may save; for as our best friend was put to death in the flesh, but quickned in the Spirit, 1 Pet. 3.18. even so must all his friends for his sake; and for the enjoying of him, who is our life, we are killed all the day long: But thus the Lord kills, that he may save; for so we perish not in death, but arise from the dead, and Christ gives us life, Eph. 5. As dying, and behold we live, 2 Cor. 6.9.

Of this we shall have some use in the handling of this point. But the other kill­ing, is here principally meant. The Lord kills, that he may destroy; for that which we have here, after he hath killed, he hath power to cast into hell, Matth. 10. It is he is able to destroy body and soul in hell.

2. In regard of the manner of killing: The Lord kills, 1. immediately, 2. mediately.

1. Not that absolutely the Lord useth no means in taking away the life, but that oftentimes he himself is said to kill, and the means are not named: Thus Gen. 38. The Lord slew Er, vers. 7. and vers. 10. The Lord slew Onan also: Thus the Lord killeth and maketh alive, 1 Sam. 2.6.

2. He may be said to kill mediately, when he useth any notable means, whereby he takes away the life, as those four notable judgements, 1. the sword, 2. the famine, 3. the noisome pestilence; and 4. the noisome beasts, which are all of his sending, E­zechiel 14.21. Zephany 2. ye shall be slain by my sword.

And thus sometimes the Lord delivers one man into anothers hand, who kills him, Exod. 21.13. for this reason he names himself [...]; not only because he hath all power, all plenty of good, and all authority to bestow it; but also because as he is [...]: God the Judge, the judge of all the world, he hath soveraign Authority to punish, and so he is also, [...]: And accordingly Isai. 13.6. Howl ye for the day of the Lord is at hand, it shall come as a destroyer from the Almighty.

Reason. He hath the sovereign power over soul and body, they are both his crea­tures, he is Dominus vitae & necis: The source and fountain of all authority, am I a God to kill, and make alive? 2 King. 5.7. He gives authority and power unto all chief Governours; for rhe Majesty that God gave Nabuchadnezzar, all People, and Nations, and Languages trembled and feared before him; whom he would, he killed, &c. Dan. 5.19. Pilat saith as much to our Saviour, Joh. 19.10. Knowest thou not that I have power to crucifie thee, and have power to release thee? Jesus said, Thou couldst do nothing unless it were given thee from above; all power therefore is radically, and o­riginally in God himself. In a great house, much more in a City, and Kingdom ma­ny things are done, without notice of the Governour: but it is not so in regard of God, the Judge of all the World; whatever good, or evil is done, or befalls, its not only by the power and knowledge, but also by the guidance and ordering, though not always by the approbation of the Lord our Governour. Thus there is no evil in the City, which the Lord hath not done, Amos 3.6. its rightly conceived by all, who consider the Context, that the malum paenale, the evil of punishment, is principally to be understood: Howbeit, the Lord permits, i. e. he doth not hinder that which is truly evil, the evil of sin; for if he permitted it not, if he suffered it not to be, it could not be, because there is no evil that is infinite, and therefore it's limited by the infinite power of God. Thus he is said to make peace and create evil, Isa. 45.7. [Page 593] and he hath his instruments whereby such evil is brought to pass, as the lying spirit in the mouth of the Prophets, 1 King. 22.22. And by his permission in these dayes the three unclean spirits go forth like frogs, that come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet, &c. Revel. 16.13, 14. They are the spirits of devils who gather the kings of the earth to battel: Satan moving David to number the people, 1 Chron. 21.1. with 2 Sam. 24.1. God himself is said to have done it: The anger of the Lord was kindled against Israel, and he moved David against them, to say, go number the people; whence it appears, that Satan is the instrument of Gods wrath: And thus there are spirits created for vengeance, which in their fury lay on sore stroaks, &c. Ecclus. 39.28.31. by one of them Herod was slain, Act. 17. and Senacharib: when the wrath of God is kindled, the Devil is the great beautifeu, the great incendiary and kindle-coal, who stirs the Lord up to ven­geance. Isai. 54.16. Behold! saith the Lord, I have created the Smith that bloweth the coals in the fire, that bringeth forth an instrument for his work; and I have created the waster to destroy: that Blacksmith that bloweth the coals is the Devil himself, whom the Lord here saith that he hath created; he brings forth a vessel or instru­ment for his work, a vessel of wrath, every wicked man made such by Satans sug­gestions, and his own voluntary yielding thereunto. The Lord hath created this Abaddon, this waster, to kill and destroy those whom he hath so seduced.

2. He hath power to cast into hell.

What is here meant by hell? 1. the word, 2. the thing:

1. The common condition and state of the dead; Jacob made account to go thi­ther, Gen. 37.35. Job desired to be there, Job 14.13. the Lord Jesus Christ was there, Act. 2.31.

2. The common condition of those who are dead in trespasses and sins, Psal. 9.17. The wicked shall be turned into hell.

3. The condition of the mortified ones, who are dead unto sin; the pains of hell gat hold of me, Psal. 116.3. the second is here meant, the hell of the damned, it hath many names in Scripture. 1. What is here meant by hell? 2. What it is to cast in­to hell? 3. What is the power to cast into hell?

1. It hath many names in Scripture: As,

1. [...], Mors: in Death no man remembreth thee. 2. [...], the Pit, Let not the Pit shut her mouth upon me, Psal. 69.15. 3. [...], all they who descend into silence, Psal. 115.17. As the Poets call hell, loca silentium; and an old man silicernium. 4. [...], fovea, the grave, which in the Greek is often turned by [...], In the grave who shall confess unto thee? Psal. 6.5. 5. [...], which in the New Testament, and in the Text is called [...]. 6. [...], The shadow of death: If I walk in the midst of the shadow of death, I shall fear no evil, Psal. 107.14. 7. [...], Apoc. 9. They had over them a King, the Angel of the bottomless pit, whose name is Abaddon, (i. e.) perdition and destruction.

[...]

This number of Seven is very mystical in Scripture, and used to note both rewards and punishments.

1. Rewards, as they say, there are Seven Mansions in Paradise, and in the heaven of the blessed; when the light of the Sun shall be sevenfold, Isa. 39. and seven lamps burning, seven spirits. 2. Thus on the contrary those seven places of torment are reckoned up, and seven Angels, having the seven last plagues. Howbeit, whether there be such an exact number of places distinct, ordained for the damned souls, I dare not define: though there be some, and they late writers also, especially an Italian Author, who distinguisheth, describes and surveys hell, with all the several cells, nookes and closets there, and all places of torment, as curiously and exactly as if he had been there and seen them, or held intelligence with some there: Nobis non licet esse tam disertos. Yet thus much we may understand, that by outward judgements in this world, the Lord shadoweth out the inward, in the inward world, and world to come. The Jews were wont to burn their Children unto Moloch, as ye read of­ten in the Old Testament, in imitation of the Phenicians, which custom came in with their worship of Baal, who was the same with Moloch, which hellish Sacrifice [Page 594] was offered by the Jews in Gi-hinnom, (i. e.) the valley of Hinnom, which now be­coming terrible and odious unto the Jews, our Lord threatens an inward and ever­lasting judgement proportionable thereunto. This we find more expresly, Matth. 5.22. where comparing the sins and the punishments in this outward world, as it was said to them of old time, whosoever shall kill, shall be in danger of the judgement, (i. e.) he is guilty, and to be condemned and adjudged to die. But I say unto you, &c. he that is angry with his brother ( [...]) he is obnoxious, and in danger of no less judge­ment inwardly, than he that kills, especially if [...] become [...], or [...], (i. e.) abiding anger and hatred, 1 Joh. He that hates his brother is a murderer: But if to his anger he joyn cursing and evil speaking, Raka (i. e.) empty fellow, he shall be in dan­ger of the counsel, (i. e.) of that judgement which the great Sanedrim, or Synedrion, or Senate should adjudge him unto (i. e.) to be stoned: But if he add more re­proachful speech, and say, thou fool, according to his words he shall be condemned; for as the two former judgements were in comparison of outward judgements, so likewise is the third; and in the Text it is said, that God is able, able to cast [...], into hell.

Our English word is borrowed of our Neighbours, High or Low Dutch, in which Helle signifieth high and deep; as altus in the Latin, so Sheol, Hell, is low and deep, Deut. 32.22. it shall burn to the lowest hell: As on the contrary, Heaven is heav'n up or lift up very often; as that which is above us, generally is called Heaven.

2. As for the thing it self, whereas God himself is the very bliss and happiness it self, objectum beatificum, & author actûs fruitivi, the object of bliss, and author of frui­tion and enjoyment of it; and God, and Heaven, are the same in Scripture: So the kingdom of God, and of Heaven are taken promiscuously one for other: So that man turning from his God unto himself, his own wisdom, opinion, his own understand­ing, righteousness and holiness, he estrangeth himself from his God, and makes a se­paration between himself and God, Isa. 59. And that is that [...], the great gulf pitcht between heaven and hell, Luk. 16.26.

1. Hence he draws upon himself the righteous judgement of God, loseth the light of his countenance, falls into darkness, unbelief, perplexity and terrors of conscience, inextricable darkness and doubtings, torments, the hell and condemnation; and eve­ry wicked man is in this hell upon earth, but that which makes him less sensible of it, he is wheedled with pleasures and profits, which take away the horrour and sense of it: As the sound of Trumpets in Tophet dampt the din and noise of the Children burning in the fire.

2. To cast into hell is to adjudge unto torment, and separate from the presence of God, according to the sentence and doom of the ungodly; Depart from me ye wicked into everlasting fire, Mat. 25. this Matth. 10.28. is [...], to destroy body and soul in hell.

3. He hath power to do this; so Mat. 10. he can, or is able to do it, to destroy body and soul in hell.

He is Jehovah, who can give being and cause also [...], (as before.)

Reason. He is [...], Drusius. Abundance of goodness, an Autarchy; He is [...], according to the three principles of action; 1. Knowledge, 2. Will, 3. Power, Isa. 31.3. Power includes abundance of 1. Authority, 2. Strength, Ecclus. 39. He is also able to destroy, or cause utterly to perish, Isa. 13.6. [...]. Howle ye, for the day of the Lord is at hand, it shall come as a destruction from the Almighty.

Observ. 1. Observe the final estate of ungodly men, Hell, torments of hell! ever­lasting fire prepared for the Devil and his Angels; everlasting weeping, wailing and gnashing of teeth. This was figured by Shinar, shaking, gnashing of teeth, the valley of wickedness. Chaldea, as the Devils, Ʋr Chaldeorum, the seat of Devils, the dwell­ing of Nimrod, i. e. the Great Rebel.

This Hell hath been questioned by many, and denied by some in these late times, which, as they say of Africa, semper aliquid monstri peperit, hath brought forth alwayes one monstrous birth or other. But this was most suitable for the Devils great design, for whereas the nerves and sinews of Kingdoms and Common-weals were cut in sun­der, [Page 595] no praise, no reward of Grace and Virtue, no dispraise, no punishment of sin and vice: What hindred the Devils Kingdom from being set up and advanced, but only the terrors of hell, and pains of the damned after this life? how serviceable then must they needs be to the Devils kingdom, who taught, and yet teach a necessity of sin, and take away the punishment due unto it? the hell of the damned, and that contrary to so many testimonies throughout the Scripture?

Observ. 2. Ungodly men are cast-aways, such as God casts into hell, such fruitless branches as draw no sap of Grace from the stock of Life, Joh. 15.6. They who abide not in the Stock are fuel fit for the fire of hell: The wicked shall be turned into hell, and all the people that forget God, Psal. 9.18. [...], into hell it self. Dreadful is the sentence of the Judge! Matth. 25. discedite à me, depart from me, (i. e.) from righ­teousness, peace, joy, all good, and therefore into all unquietness, anxiety, trouble, torment.

God is omne bonum, what ever spiritual good, and whatsoever hath being; so he answers Moses, Ego sum qui sum, ostendam tibi omne bonum; when he shews him him­self: whereas therefore some comfort might be conceived from hence, that when the Lord bids them depart from him, then there might be an end of torments; for to depart from him should be as much as to cease to be. But alas! to be a cast-away is worse than not to be, as our Saviour reasons concerning Judas, It had been good for him that he never had been born, Mat. 26.24. and as the supernatural being of God infinitely transcends all created beings of men and Angels, and all that good exceeds infinitely all created good, even so presentionally the non-entity, the not being of the damned is a supernatural non-entity, and the evil infinitely transcends and ex­ceeds all created evil: And as the Lord saith to the blessed ones, Come ye blessed of my Father take possession of all good, of the chief good; so to the cursed, Depart from me the chief good, all good, into the chief of evils, even all evils.

3. He hath power to cast into hell: Salvation is of pure Grace: Of his mercy he saved us, it is of his mercy that we are not consumed, even because his mercies fail not: Thou art merciful, for thou rewardest every man according to his works. When he kills and casts into hell, it is imputed to their sin; The turning away, or the ease of the simple slayes them, and the prosperity of fools shall destroy them, Prov. 1.32.6.32. The adulterer destroyes his own soul, 11.3. The wicked shall fall by his own wick­edness, 21.7. The robbery of the wicked shall destroy them: but God himself is said to save us, of his mercy he saves us, he disswades us from perishing; why will ye be smitten any more? Why will ye dye O house of Israel? Our God (O ye friends of Je­sus Christ!) he hath not made death or hell; he hath from the beginning divided between the light and the darkness, the life and the death, good and evil, heaven and hell, and given us forewarning of them, Deut. 30. Wisd. 1.

4. After he hath killed he hath power to cast into hell.

Death is not [...], the end of all; this is the Philosophers reason why death is [...], for saith he, it is the end of all things: Not so, for after the Lord hath killed, he hath power to cast into hell.

5. The Lord hath greatest Sovereignty; Imperium meum, Deut. 32. I kill, and make alive, Isa. 45.7. This is the difference between Gods Power, and the power of all the petty Gods upon earth: The Lord saith of them, that they kill but by di­vine permission only, and no otherwise: He saith not, they have power to kill: Thou couldst do nothing except power were given thee from above; posse & nolle nobile est.

Repreh. From the notion of Gehennah, this point justly reproves our frowardness and untowardness unto all what the Lord commands us; but our forwardness proves wilfulness in serving God our own way, that we our selves make choice of. What's more dear to Parents than their Children? yet even these they parted withall, and burnt them in the fire to Moloch. Ahaz burnt his Son in the fire, 2 Chron. 28.3. Yea, they sacrificed their sons and their daughters unto Devils, Psal. 106.37, 38. Jer. 7.31. This God commanded them not, nor came it into my heart (saith the Lord) if he should command us that (as to Abraham) ought we not to do it? as Naamans Servant rea­soned with him, how much more ought we when he commands us only to wash and [Page 596] be clean! when he commands us to off [...]r up our bodies, as a reasonable service unto him; to mortifie our earthly members: when he saith unto us, as Paul to the Gao­ler, Do thy self no harm. Shall Sathan prevail with us for the greater? and shall not our God prevail with us for the less?

2. This reproves us for our abuse of what power we have: Our God hath power to do us the greatest hurt, yet he doth it not. If we have power in our hand to do hurt, commonly we do it, we act ad extremum: and they under our power shall feel it, that we have power when we have it [...].

Thus the higher powers, who have been in the Church, or the Common-wealth, may be said, [...]. Things are now in fieri, not done, but in doing, the ex­crescency and exorbitancy of power, suppressing. If the powers that are prove irre­gular, and excessive, God will suppress them.

Consol. O the happiness of Christ's true friends, in these perilous times: The power of killing, and casting into hell, is in their great friends hand. I have been angry with my Brother, hated him, reviled him. But alas! I am a sinful man, and I shall be cast into hell.

He saith not that he doth cast into hell, but he hath power to cast into hell; so Matth. 5.22. [...], he shall be in danger of judgement, &c. he saith not, he shall certainly be condemned and cast into Hell. But art thou faln into sin? Abide not in it: Rise up again from the dead, and Christ shall give thee life; believe in thy great friend. He that believes in me, although he were dead, yet shall he live, Joh. 5. But put case thou be cast into Hell: Thy God (I speak to thee friend of Jesus Christ, who doest whatsoever he cammands thee) thy God is there with thee, Psal. 139.8. though I make my bed in hell, thou art there. Hear the Prophet David's confidence, though I walk through the valley of the shadow of death; I will fear no evil, Psal. 23.4. Faith in the operative power of God, hope of life and salvation, hath an anchor within the veil, Love to God, and his Righteousness; these, and such as these, will not, cannot stay long in hell, and death, but must rise, maugre all the power of Sa­tan, Hell and Death; and all whatever is not God himself. God takes notice of these things, 1 King. 14.13. Abijah only of Jeroboams house shall come to his grave, because in him there is found some good thing towards the Lord God of Israel [...], the good one of God was in him, Christ was in him, and he cannot perish, it is impossible, Isai. 65.8. As the new wine is found in the Cluster, and one saith, destroy it not, for a blessing is in it; so will I do for my servants sake, that I may not destroy them all, 1 Sam. 2.6. The Lord brings down to the grave or hell, and brings up again. It is not the blood of Abel which crys aloud; but the blood of Jesus Christ the Mediator of the Covenant, and the blood of sprinkling that speaks better things than that of Abel, Heb. 12.24. But the pains of hell gat hold of me, Psal. 116.3. It is the common pas­sage of all Gods people. See Notes on 1 Sam. 2.6. post medium.

Exhort. Hath the Lord power to do this? O then prevent him that he do it not: A blow met half way, lessens and abates, if not breaks the stroke, Amos 4.12. Because I will do this unto thee, prepare to meet thy God, O Israel; because he will send the pestilence, the famine, the sword, &c. therefore prepare to meet thy God, O Israel.

Where shall we meet him? Every one would be glad to meet him in his own way, but not out of our own way, we will not go to meet God in his ways. There are most of us too wise in finding out ways to escape the condemnation of Hell. There is a small narrow way leading out of hell and death, into the everlasting life, which the vultures eye hath not seen, yet will men pretend they know it very well; we know all have knowledge. This small narrow way men are not wont to take, such as our great friend hath directed us unto; but every one will make a way by himself, ac­cording to their own wit; and in such a way they walk most willingly. But truly, howsoever they make every one his way, as narrow as they will, one man by ab­staining from this, another from that, doing this, or doing that; and herein men place their consolation: Mean time, every one loves only those who travail with him in his way, and hates all others, that go not step for step with him in his way, [Page 597] which every man thinks his own narrow way best, his own cross that himself hath made, his own gate that he goeth through, the only strait gate. But to what pur­pose is this, that a man should forsake one thing, and bind himself to another? leave one error, and embrace another? when all this while, all these are no other than so many small paths cut out of the broad way, and many walk therein unto condemnation. O Beloved, what an incorrigible over-sight! what a double hell and death will this be at the last day, when we shall have born many an heavy bur­den, been long time weary and heavy laden? and when we think at length to en­ter into life; out alas, we shall find when it will be too late, that we have all this while walked in a way of our own making and chusing; a narrow way cut out of the broad way, which leads unto death and condemnation. There is a way (saith Solomon) which seems good to man, but the end of it are the ways of death. O Be­loved! as ye love your own souls get out of it. What then is that way which leads from hell and death unto heaven, and everlasting life? What else but Jesus Christ himself, the way, the truth and the life, that Jacob's ladder which reacheth to heaven: He himself hath been obedient to his Father, even to the death, the death of the Cross, overcame sin, death and hell.

This way he hath tried before us in all self-denyal and patience, in all meekness, in all righteousness and holiness, in all obedience that we should follow him in the same way in the faith, and become partakers of his divine Nature, and through him overcome hell and death, and condemnation, There is room to them who are in Christ: This is the high-way from hell to heaven; The way of life is above to the wise, that he may depart from hell beneath, Prov. 15. Thus, thus the bonds of death, and cords of hell are broken, 1 Cor. 15. Thus, thus the broken hearted are healed, the bonds are loosed, the perplexed consciences eased, the polluted hearts are cleansed: This is a way of no mans making or chusing.

Means. The Lord comes to destroy Nabal and Sheba, Bichri the first born, let them not therefore have a being in us.

I have spoken so much upon these words; yet I conceive there is great need, I yet insist upon them. So many are the humane fears and terrors now upon us in these perilous times, which tend to weaken our Fear of God: And there's argument and matter enough behind without troubling you with repetition of any thing already delivered.

The friends of Jesus Christ ought to fear him, who after he hath killed, hath power to cast into hell.

I have heretofore told you what Fear in the general is, how many kinds of evil fear there are; I now proceed to consider the nature of good fear, they call it pul­chrum timorem, fair fear.

For our better understanding of this, give me leave to remember you what na­tural fear is. Natural fear is properly that passion of the mind, whereby a man fears, either some hurt, and inconvenience, or the loss of some good. This pro­ceeds from the first sin; for had not Adam sinned, he had never feared, as he saith he did; I heard thy voice, and was afraid, because I was naked. Now that this is an effect of the first sin may be proved undeniably, in that it hath punishment, and torment annexed unto it, 1 Joh. 4.8. which is not due to any, but from some pre­cedent fault. Howbeit, this fear considered in its self, is not vitious, but indiffe­rent, as all simple affections are: for surely vitious it cannot be, since we read that Christ himself took this passion upon him for our sakes, Luk. 22. which had it been sin, or sinful, he had not done; who did no sin, &c. Howbeit, when this sin prevails so with us, that it causeth us to depart from the way of Righteousness, and to give place to sin, it then ceaseth to be indifferent, and becomes vitious fear, and contrary, not only to the reveil'd Will of God, but even to natural light, as I shewed heretofore by the testimony even of a natural man. This fear, if it inclines us unto good, it ceaseth again to be indifferent, and becomes good; and this good fear is divers, as the evil fear is. This is therefore called initial fear, because it is the beginning of the great work of Salvation: ‘[Page 598]Primus in orbe Deos fecit timor—’ It was wrought by the Commandments of God, Exod. 20. This fear is proper to those who begin to be converted unto God, such as these, fear initiates and enters into Wisdom and Righteousness: The fear of God is the beginning of wisdom, and so righteousness and holiness, such as these were called [...], Act. 13.16. ye that fear God; and 26. whosoever among you fear God. Such an one was Cornelius, Act. 10.2. a devout man, and one that feared God; of such as these the Apnstle speaks, vers. 35. of that Chapter, In every nation, he that feareth God, and worketh righteousness is ac­cepted of him: which that we may the better understand, we must know, that as there are in a compleat houshold three [...], or combinations, all which have reference unto the Master of the house. 1. The Master, and the Servant. 2. The Father and the Child. 3. The Husband and the Wife.

Answerable to these three combinations, there is a three-fold respect due.

1. From the Servant towards his Master. 2. From the Child towards his Father. 3. From the Wife towards her Husband.

Proportionably unto those three, we may conceive a divers fear of God.

1. Servile fear, whereby the Servant doth his duty, formidine poenae, out of fear of punishment, as from a principle without him, not from any love of righteous­ness, or hatred of iniquity: He who thus acts, acts only moved from another, not from himself: whereas, he who acts out of love, acts from himself, and a principle within him, not from another; but some are more ingenious, and love their Master, of such we read a Law, Exod. 21.5. Hence ariseth

2. A Second kind of fear, which we call initial fear, and is a middle fear, and mix'd with servile fear, according to the impression of punishment, and with filial fear, according as it is sweetned, and hath in it a tincture of Love. And as a Child in regard of fear, differs nothing from a Servant, as such a Servant in regard of Love differs nothing from a Child [...], puer, [...].

This was typically represented to us, in the structure of Solomons Temple.

1. The porch was the place of fear, Act. 5.11, 12. And these who feared God en­tered into the Wisdom.

2. The holy, the place of them who enter into such a mortification of their sins.

3. The Sanctum Sanctorum, typified the perfection of Wisdom, Righteousness and Holiness, which is perfected by the fear of God, 2 Cor. 7.1.

This also was represented by the holy City, comprising all degrees of Citizens, in the City of God, in the name of it, the New Jerusalem. Paul comprehends all his Auditors in these two names, Act. 13.16. Ye men of Israel, and ye that fear God; and vers. 26. Men and brethren, children of the stock of Abraham, and as many of you as fear God.

The second kind of good fear, is that which we call filial fear, such as proceeds not from the apprehension of punishment, but from genuine Love, as of a loving Child towards a good Father.

3. The third good fear is that which they call chaste fear and reverence, such as the Apostle speaks of, Eph. 5.

Now which of all these fears is here to be understood? Surely our Lord speaks not hereto Servants, but to friends, as he distinguisheth them, Joh. 15.15. and here he directs his speech properly to them; I say unto you, my friends, such as love him; yet because there are degrees of friends, some for the simplicity they shew; and this friendship doth not introduce equality: Therefore our Lord puts his friends in mind what power he hath, whom they ought to fear; because friendship is a kind of Covenant which seems to introduce a kind of equality (Amicitia pares aut invenit, aut facit) Our Lord minds them what power he hath, whom they ought to fear. This in the Covenant between God and Man, the restipulation on man's part, is by way of petition, and humble supplication.

The reason from the consideration of him, whom we are taught to fear. All fear is due unto him; for whether we are yet enemies of God, enemies in our minds, by evil works, Col. 1.21. who fears not a considerable enemy? Or whether we be Servants, such as are moved by a slavish fear of punishment: Or Children, such as are afraid of offending a good Father: Or a loving Wife, such as must reverence, as well as love her Husband, Eph. 5. last. Fear is so proper to him, that he is called FEAR, as if it were his name, bring presents to the FEAR, Psal. 76.11. which we turn, unto him that ought to be feared.

2. This is the Counsel of our best friend to fear him, who hath power.

3. The Ratio formalis objecti timoris: the formal Reason of the object fear.

1. He propounds to us the greatest evil that can befal us; in this, or rather at the end of this life, and therefore by him who knew no greater evil, it was acccounted absolutely, [...], the greatest, and most formidable and terrible evil.

2. He propounds unto us the greatest evil that may befal us, after the end of this life, and that's hell, as I shewed before, that whereas our Lord propounds three de­grees of punishment, this is the very greatest of all.

Object. I know well any man may easily object against this, and may use this Dilem­ma: if we be the friends of Jesus Christ, why then should we fear God? Perfect love casteth out fear: And if we fear, how are we the friends of Jesus Christ? fear hath torment, 1 Joh. 4.18.

I answer: 'Tis very true, That perfect love casteth out fear: but what fear is that? but servile and base fear, fear of punishment? It casts out humane fear, fear of them who kill the body: It casts out worldly fear, the fear of poverty, disgrace and con­tempt. Thus we serve him without fear (servile fear) in righteousness and holiness, all the days of our life. But filial fear, holy chaste fear it casts not out. The Apostles reason makes this answer good; perfect love casts out fear: Why? because [...], fear hath torment and punishment. Take away the fear that hath torment and punishment; and such fear may consist with perfect Love; yea, such fear must ever remain; for the awful Majesty of the great God cannot be without reciprocal reverence, and fear due unto it, from Angels and Men; for the Angels hide their face, and their feet, out of reverence of the Divine Majesty, Isai. 6. And though the Saints joy in the presence of God, yet this rejoycing unto God, must be with reverence, Psal. 2.11. And of this fear the Psalmist is to be understood, when he saith, Psal. 19.9. The fear of the Lord is clean, and endures for ever, in seculum seculi. So V. L. for ever and ever. Be thou in the fear of the Lord all the day long, Psal. 23.17.

True it is, the needle first enters, but unless it go out, it draws not the thred, it self unites not, nor joyns the parts of the cloth together, which we would sow, but it brings after it the thred, which unites them. This is the initial fear, that fear which is the beginning of wisdom, and which prepares a place for the Love of God, which unites and joyns the soul unto God: 'Tis true, The servant abides not always in the house, Joh. nor doth the servile, or initial fear abide always; but the Son abides always, the filial, the Son-like fear, the chaste, the holy fear, that abides always; such fear abides with the intimate degree of LOVE. I say unto you, my friends, hear him.

All fear ariseth from love, servile fear from self-love.

This fear ariseth from the Love of God, not from self-love: we may conceive it by comparing the fear of two Wives towards their Husband.

1. The Adulteress fears, lest her Husband may come and surprize her.

2. The chaste Wife fears, lest her loving Husband may depart from her.

Object. But here our Lord propounds death and hell to be feared.

I answer. our Lord herein declares his singular Wisdom, in moving us to fear our God, he stoops to our infirmity, as yet subject to humane fears; and therefore would drive out that with a greater fear; yet lest we should be over terrified with that fear, he calls us friends, and saith not that he will cast into hell, but that he hath power to cast into hell.

Observ. 1. Observe an antidote against all humane fears: The fear of God, with [Page 600] this preservative the Prophet David expelled the poyson of all other fears, as the the­riaca or treacle expels the poyson of the Viper; and Moses's Serpent devoured the Serpents of the Magicians. Psal. 16.8. I set the Lord alwayes before me, for he is on my right hand, I shall not be moved.

The Lord on the right hand assists so strongly, that Satan on the left hand inject­ing the fear of men cannot annoy us: No, though I walk in the shadow of death, though I go down to hell, yet thou wilt not leave my soul in hell, nor suffer thine holy one to see corruption. The Prophet applyes the words to Jesus Christ, and are true also of all those, whom, after the example of Jesus Christ, the Lord sends down to hell, and brings up again, 1 Sam. 2.7.

1. This reproves those who fear not God, but the punishment, rest themselves in a slavish fear, they are not the friends of Jesus Christ, love not him but love them­selves, [...]. No man can truly say, that these truly fear God and do righteousness, because they do what they do only out of fear of punishment, like a dog he is kept from his meat by fear of a whip. A thief will not dare to break the house, because the good man of the house watcheth, and will not suffer his house to be broken up. In a storm the Merchant casts his wares over-board for fear of a wrack. Even thus, many of us, because we see and fear the neer approach­ing judgements of God, like an horrible storm and tempest hanging over our heads, and fear drowning in destruction and pardition, 1 Tim. 6. we cast off the burden or sense of our sins; yet we cannot call these the friends of Jesus Christ; for no man will say that the dog is temperate, because he is forced to abstain, nor that the thief is just, because he dares not break the house, nor the merchant liberal, because he throws his goods into the sea; these actions are the brood of slavish fear: the dog is as greedy as ever he was, and the thief as mischievous, and the merchant as co­vetous, only their acts are suspended by an imminent danger.

2. Behold! the Preachers license, other license the Preachers have had, and many have, but there's none like this, the fear of God; we all desire to hear placentia; Vae mihi quia tacui, Isa. 6. And therefore we have learned to sing placeto, and to speak placentia, such things as will please rather than profit the people: The true Preachers who have obtained this license, they are born of the word of Truth, they study not to please men, Gal. 1.10. No. Do I now perswade men or God? (i. e.) do I preach man, humane things as we may say; we read and study men. Do I pray and perswade men, or God, or Christ? so he explains himself; or do I seek to please men for their good to their edifying, yet still in order unto God? Rom. 15.2. 'Tis his counsel, Let every one of us please his neighbour for his good to edification, and his practice, 1 Cor. 10.33. I please all men in all things, not seeking mine own profit, but the profit of many, that they may be saved: This is in order to the fear of God; for therefore we labour that we may be accepted of him, for we must all appear before the judgement-seat of Christ, 1 Cor. 9.10, 11. knowing therefore the terrour of the Lord; we perswade men: and when the terrour of men offered to interpose it self, Peter, and the other Apostles answered bravely, We ought to obey God rather than man, Act. 5.29. Yea, the Apo­stles appealed to their Judges, though of contrary minds, Act. 4.19. Whether it be right in the sight of God to hearken unto, or obey you rather than God, judge ye? This light of nature they presumed to be left in the minds even of Christs enemies, that God was to be feared and obeyed rather than men, if that light were darkened in them, Socrates may judge them; when the Athenians commanded him to teach otherwise than he did, he answered couragiously and like a Christian, [...]. He who doth good, or abstains from evil, only for fear of punishment, he cannot be said to be a friend of Jesus Christ, a good man and fearing God, for such an one looks at the punishment as the principal evil; and therefore if any man doth what is good, only out of fear, he hath not yet departed from evil, for even in this he sins, that he would sin, if he could safely and without danger, for velle peccare est peccatum; so that such a one doth not hate the sin, nor love righteousness, but fears the judgement; such an one was Ahab, 1 King. 21. Mala quae quis non facit opere, perficit voluntate, saith Gregory; for the [Page 601] evil that such an one doth not in the deed, he accomplisheth in his will; and that is for­male peccati: so true is that of one of the Ancients, Timor servilis est bonum, quo nemo benè utitur, if with fear 'tis good, and a gift of God, yet is it not a saving grace in its self? 'tis a gift which no man useth well.

But if to do good out of servile fear be evil, how much more the neglect and contempt of servile fear; as when men fortifie themselves against it, as the Philistins, when the Ark of God was brought into the camp, 1 Sam. 4.7. they were afraid, yet encouraged themselves against that fear, vers. 9. I know no sin so head-strong as drunkenness, Venter non habet aures. they observe in the swine, that though one stand over them with a cudgel to keep them from the trough, they will grunt and cry indeed, yet adventure the stroaks of their back, and break through to their swill; just such other beasts are the drunken beasts, Prov. 23.35. They have striken me, saith the drunkard, and I was not sick, they have bruised me and I felt it not: When I shall awake I will seek the wine again.

2. Reproves. Those who fear not him who hath power to cast into hell; this is the in-let unto all other sins, as the great sins of Adultery and Murder, Gen. 20.11. I thought saith Abraham to Abimelech, Surely the fear of God is not in this place, and they will slay me for my wifes sake: and so Gen. 26.9. his Son Isaac reasoned. Hi­therto the Prophet refers all the abominations of the Jews, Ezek. 8.12.9.9. Ezek. 22.3-12. Psal. 14.1. Luk. 18.2. [...], dixerat, he said in himself, he feared not God, nor regarded men, Deut. 25.18. what Amalek did—he feared not God, Rom. 3.9.18. the reason of all, there is no fear of God before their eyes. Unto this all the capital crimes of malefactors are referred in our Law, for this is the form of the indictment; That such a one, not having the fear of God before his eyes he did so and so, like children daring one another who should go furthest into the dirt.

3. Reproves. Those who secure us from all fear of God, who tell us, even while we are yet in our sins, That we have not received the spirit of bondage to fear, Rom. 8.15. 'Tis a true speech but ill applyed, as many other Scriptures are: for mark, to whom the Apostle speaks, vers. 13, 14. if thou be such a one as mortifies the deeds of the body, &c. and art led by the Spirit of God, then it belongs to thee; they then lull men asleep by a false assurance, they deceive them, Isa. 8.12. These are they who take the upper milstone to pawn or pledge, (i. e.) the fear of God, Deut. 24.6. the nether milstone is the hope which lies in the bottom, and seems like an anchor in the water, which hope we have as an anchor, Heb. 6.19. Spes in ima pixide, lest hope should become presumption, lest the nether milstone should be moved from off the base, the upper milstone keeps it down; the fear of God keeps down the presumptuous high mind. The Apostle layes the upper milstone upon the nether, Rom. 11.20. Thou standest by faith (which is commonly taken for faith and hope, or the result of both, confidence, Hebr. 11.1. Marg.) be not high-minded but fear. They who take to pawn the upper milstone, they who take away the fear of God from men, and make them presumptuous, and flatter them into an assurance, where­of for the present they are not capable; they take the soul to pawn, so 'tis in the ori­ginal, they by a pleasing way, in preaching of placentia, rob the people of their souls.

Consol. Happy, happy soul, who fearest alwayes, so the Wise man hath pronounced thee, Prov. 28.14. 'Tis great courage to fear, lest we should offend. The examples of Heathen men herein may shame us: It was objected, to Cleanthes that he was fear­ful. The more fearful I am, saith he, the less I sin. 'Tis a laudable fear, that makes a man abstain from things unlawful: When another reproached Zenophanes as a co­ward, because he would not play at dice with him; I confess (saith he) I am very fearful, but it is of things dishonest: 'tis an honest fear, yea, a valiant fear, that keeps a man from committing things unlawful.

Exhort. To the fear of God.

Motives are many, I must crowd them into so many words:

1. The dignity of the Duty, it makes a man blessed who performs it, Psal. 112.1. Blessed is the man that fears the Lord.

[Page 602]2. 'Tis the beginning of wisdom, Prov. 1.7. yea the progress and perfection of it, Job 28.28.

3. The necessity of it appears from the manifold commands of it, in the Old and New Testament.

4. The manifold fruits of it, it begets the hatred of sin, Prov. 8.13. it expells sin, Eccles. 1.27.

5. This is the ground of true valour and fortitude; the fear of God swalloweth up all other fears.

6. 'Tis the compendium of all fears, Prov. 14.26.

7. In the fear of the Lord is strong confidence.

8. The Lord imprints a fear in the enemies of his people who fear him, Exod. 15.14, 15, 16. The people shall hear and be afraid.

9. This is that which the Lord puts in men, and gives the victory unto some by putting courage into them, and takes courage from others, and imprints a fear in them, not by might, nor by power, but by my spirit: So in nature it is not the bulk of ingredients but the spirit: I will send a blast, a spirit of fear.

10. This very method God useth in giving victories among the Nations; Exer­citus maximi saepè fusi, ac fugati sunt terrore ipso impetúque hostium, sine cujusquam non modò morte verùm etiam vulnere; Sometimes great Armies are scattered and put to flight, only by the terrour and force of the enemies, without either the death or wound of any; saith Tully, pro Coelio, Deut. 2.4. Deut. 28.10.

11. If we fear him not, we despise and contemn him, Prov. 1.7. The fear of the Lord is the beginning of knowledge; but fools despise wisdom and instruction.

Means. Pray to the Lord to unite our hearts unto him, that we may fear his name, Psal. 86.11, 12, 13. Thou hast delivered my soul from the nethermost hell.

Object. But this Precept belongs not unto us, who are they that love the Lord, and therefore we are past fear; that will soon be tryed.

Sign. Timor Domini expellit peccatum, Eccles. 1. Prov. 16.6. By the fear of God men depart from evil; Is it so with thee? hath the fear of God driven out the sin? hast thou departed from evil by the fear of God? I appeal to thine own conscience, if it be so, happy thou: but is there no pride, no envy, no covetousness, no despi­sing and contempt of thy brother? He that is without sin among you, saith our Lord, let him cast first a stone at the adulteress, Joh. 8.7. Though men convince thee not of sin, yet God may. Why then doest thou judge thy brother? and why doest thou set at nought thy brother? we shall all stand before the judgement-seat of Christ, and every one of us shall give an account for himself to God. How then art thou not afraid to despise, and set at nought thy brother, since thou thy self art a sinner as well as he, Luk. 23.40. Doest not thou then fear God, since thou art in the same condemnation?

3. Even the friends of Jesus Christ ought to fear God.

The Lawyers have an excellent Rule, Jus reverentiale remitti non potest; Reveren­tial fear cannot be forgiven.

That respect which God and Nature hath imprinted into us cannot be remitted, it cannot be dispensed withal: suppose that respect which a Servant owes to his Lord, a Child unto his Father, a Subject unto his Prince, this respect cannot be dis­pensed withall; the Master however he love his Servant, the Father however he love his Child, the Prince however he love his Subject, he cannot say, thou shalt not ho­nour me, thou shalt not give any respect to me, thou shalt not reverence me: the very relation founded in Nature challengeth that respect from the Servant, Child and Subject, it is Character indelebilis: take this away and ye ravel all, therefore the Lord calls for it, Mal. 1. Rom. 13.

Friendship with Jesus Christ doth not make men presently familiar, much less sawcy with God the Father: Yea, I say unto you, fear him: These words are an em­phatical repetition, and inculcation of the Precept, and contain in them,

  • 1. The Precept repeated, Fear him.
  • 2. The Authority of him that gives the Precept, Ego dico vobis. Syriac.
  • 3. The loving and importunate urging of it; [...], yea I say:

[Page 603]1. I your friend: 2. I your Lord: 3. I your Prophet, whom the Lord promised to raise up unto you, whom if ye hear not, especially in this Precept, he will cut you off from among the people, Deut. 18.

So that there remains three considerations of these words:

  • 1. The repetition of the Precept, yea, fear him.
  • 2. The Authority of our Lord, the Doctrine of our Teacher, the counsel of our Friend perswades us.
  • 3. From the opposition of the affirmative part to the negative; fear not them who kill the body, but fear him who is able to cast both soul and body into hell.

1. This is an inculcation, and emphatical repetition of the Precept, [...]. The word [...] answers to the Hebrew [...], which hath the force of an assevera­tion; sometimes of an intreaty or prayer, as in Hosannah.

1. The reason of this serious and importunate urging and pressing of this Duty on us is considerable; 1. In regard of God the Father, who is the FEAR, to whom all fear is due; he testifies his love, whether we continue in his fear or not. 1. If we continue in it, it is his goodness, that thereby we may perfect holiness, 2 Cor. 7.1. 2. If we continue not in his fear, he hath the same Authority, Whosoever will not hearken to my words that he shall speak in my name, I will require it of him, Deut. 18.19.

2. In regard of the Son: 1. His Authority to command, all power in heaven and earth is his. 2. This is the counsel of our great friend. 3. In him the Father is re­conciling the world unto himself.

3. In regard of us who are weak, and have need of often inculcating the same Precept again and again, as being much swayed by the present either good or evil.

4. In regard of Satan; there is great need of making a deep impression of this Precept, Precept upon precept, great need of casting thy Seed deep into the heart; there is not any word Satan would sooner steal out of our hearts than this, for well he knows, that if this damm were removed, it would prove the greatest in-let into all manner of sin, Gen. 20. Abraham said, The fear of God is not in this place, there­fore they may commit adultery, and murder me, Psal. 14.1. when the fool said there was no God, corrupt are they and become abominable, Ezek. 8.12. Seest thou what they do in the dark, for they say the Lord sees us not, the Lord hath forsaken the earth, Ezek. 22.3-12. bloodshed, idolatry, contempt of Parents, oppression of the Stranger, Fa­therless and Widow, &c. are the reason, thou hast forgotten me saith the Lord, Rom. 3-18. All the unrighteousness charged upon Jews and Gentiles is referred to the want of Gods fear; so that take away the fear of God, and Satan hath a wide in-let for all sin.

Object. The nature of counsel is such, that if it be refused, there's no harm done.

But herein lies the difference between our Lord Jesus Christ and all other coun­sellours in the world; Deut. 18.18, 19.

Christ is [...], magni consilii angelus, Isa. 9.6. And howsoever it be true, there is some distinction between Precepts and Counsels, yet as true it is, that the same duty is urged by both; for the nature of a Precept respects the Autho­rity of the Commander; a counsel respects his wisdom, and the good will of a friend towards us. Since therefore the same Duty is urged by him who hath both supreme Authority, and is the wisest, and the most loving and tendering our good, it comes all to one, if we refuse his love, we cannot exempt our selves from his power; if [...] will not prevail with us, yet [...] shall.

Observ. 1. How doth the Son teach the fear of the Father? Matth. 11.27. All things are delivered to me of my Father, no man knoweth the Son but the Father.

Observ. 2. The Gospel it self doth not exempt us from fear.

Woe to me if I preach not the Gospel, 1 Cor. 9.16. lest having preached to others, I my self become a castaway, 1 Cor. 9. last. Knowing the terrour of the Lord we perswade men, 2 Cor. 5. we having received a kingdom that cannot be shaken, let us have grace, that we may serve him with fear and godly reverence, Heb. 12.28. The Mercies of God do not hinder this, Psal. 130.4. There is mercy with thee that thou mayest be feared; nor our union by faith, Psal. 86.11. Knit our hearts unto thee, that we may fear thy Name.

The tenour of the Everlasting Gospel which the Angel preached is FEAR, Revel. 14.6.

O how far short come most of us of that eminency, yet we are fearless.

3. It is safe for the People, for the Minister, it is lawful, yea expedient to urge the same duty upon us, Deut. 6.7. whet them upon thy Children: our memories are weak to retain what is not driven home by importunity, especially a difficult Precept, Act. 20.31. I ceased not for the space of three years to warn every one with tears; the rather having been weakened by sin, which commonly wasteth the Soul, and disables it

Those Precepts which were delivered to Israel, Exod. 25. touching preparation of materials to build the Tabernacle, after which they sinned, in making and worship­ing the Golden Calf: the Holy Ghost repeats them almost verbatim, Chap. 35. The like is observable, after sin committed, in the Moabites, Num. 28. we are unlike to bot­tles, and other vessels once filled, they need be filled no more: but we must take heed [...], lest we let them slip. The Precepts by often whetting be­come more sharp, Heb. 4.12. and bright, the rust is to be wrought off: some Pre­cepts are mystical, as muzzling the Ox: The rust must be wrought off, 1 Cor. 9. The Disciples rubb'd the ears of Corn, there is an husk that must be thrash'd off, that we may feed upon the Corn.

Repreh. 1. This discovers the highest presumption, and Luciferian pride of un­godly men: Magistrates, Ministers, People, all who being themselves but mortal men, dare contest with the great God, for the obedience of men under their power, and put them in fear of death, unless they obey them, maugre the countermands of the highest God, and the fear of him: I call this Luciferian pride, for ungodly men imitate Lucifer in this, Isa. 14.13. Thou hast said in thine heart, I will ascend into heaven, I will exalt my Throne above the stars of God, I will sit also upon the mount of the Congregation in the sides of the North; I will ascend above the heights of the Clouds, I will be like the most High; this was Lucifers pride, he would ascend into heaven, and exalt his Throne above the stars of God, (i. e.) he would be like to the most High, ruling the Angels and stars of Heaven; he would sit upon the mount of the Congre­gation (i. e.) in mount Sion in Jerusalem, where the Congregation met together, even there he would sit and rule; he would rule the Church of God upon earth, this was Lucifers ambition; and this hath been, and is the pride and ambition of all ungodly Rulers and Governours, they will be like the Highest. The Prince of Tyrus set his heart as the heart of God, Ezek. 28. All the kingdoms of the earth are mine, and the glory of them; they alwayes maintain competition with God Almighty. Who is the Lord, saith Pharaoh? when they have cast away his fear, what madness do they fall into! as Pharaoh; Ego feci memetipsum, Ezek. 29.3. I have made my self. Xerxes, because the Sea near Hellespont had broken a bridge he had made over it, caused it to be beaten with three hundred stripes, yea fetter'd it, as I told you before. Cali­gula would be a God; and have familiar converse with the Moon. Dioclesian would be worshipped as a God, as the brother of the Sun and Moon, had his feet kissed. The like insolency hath possessed the POPE. The like insolency possessed Helio­gabalus, and Julian the Apostate: we might add examples of many other like fren­zies, in Emperours, Kings, Princes and Potentates. But let us look neerer home, doth not every wicked man affect the Deity, and would he not be accounted a God? Psal. 73.9. The Psalmist gives us the character of ungodly men. Martin Luther in his Saxon Translation, and the Low Dutch also render the words thus, What they say, that must be spoken from heaven, what they speak, that must prevail upon earth; they will be absolute Gods, they will have their will done in heaven and earth. Is not this the ambition in every Leader of every Sect? Nay, is it not thy pride? Must not the Preacher speak just as thou wilt have him, or else thou wilt one way or other be revenged of him? Nay, 'tis not enough to be subject to a Law, but every mans private will must be a Law, not only to himself but to another; and the Preacher must speak according to that: By imagination they are wrapt up to the third hea­ven: come down thou proud spirit of the daughter of Babel.

This [...], is such an abomination that would make the hair stand an end for fear and terrour: Men differ among themselves, yet they expect in their er­roneous judgements, that Gods truth must stoop to them in their errours, that God must go out of his way to come into their way, that their Minister must be of their divided mind: See the great boldness and folly, and fool-hardiness of those who fear man, yet fear not God! Psal. 9. ult. Put them in fear O Lord, that the heathen may know that they be but sorry men: Men are apt to be high-minded above their mea­sure, above their strength. Alexander was perswaded by his flatterers that he was a God, and that the High Priest of Jerusalem had called him Jupiter's Son, when he called him [...]. This is not [...], but [...]. Canutus commanded the Sea that it should not flow, which soon shewed it self not to be under his command, by making him wetshod, whereupon he confuted his flatterers; Vana est omnium regum potestas, solus Deus est omnipotens. This fear the Law works in them, Exod. 20.20. and so the word may here signifie [...], set over them a Law-giver as a Teacher: The Law of our God was given us for this end with such horrour and terrour. And the terrible and mighty works God wrought before their eyes in Aegypt, that they might fear the evil, the great evil of disobedience: That fact of the Jews was a document and instruction to the Christians, saith one of the pious An­cients: The Jews fled out of Aegypt, the Aegyptians following them and pursuing them, that the Christians might understand that they must not only fly from the cor­poral Aegyptians, but from the Spiritual also, Mich. 7. For this reason Plato placed his University neer Athens, in a Village subject to frequent Earthquakes, and as others say in a very ill air, that the daily fear of diseases and death might break the violence of their lusts, and bring in a fear of doing ill, and that fear bring in the filial fear of God, and that filial fear, the Love of God; as the needle makes way for the thred when we sow any thing, the Law works fear, and was given with fear and terrour, that we might fear to do evil.

The Lord would that we should believe in him, love him, and keep his Com­mandments: the order of Gods works in the Soul requires this of us; Hagar must bring forth before Sarah; the first must be before the second Covenant: Hagar signifieth Fear, which is the beginning of wisdom: Sarah is the Faith, which is the process and going on of it. The Apostle makes use of these examples to the same purpose, Gal. 4. The Lord will not give his process in wisdom, until the fear, the beginning precede and go before; but in malevolam animam non introibit sapientia: the Lord will not pour his spirit of wisdom into unclean vessels.

1. Pray to the Lord to put his holy fear into us, to cleanse us, 2 Cor. 7.1. to fa­sten in us his fear: What we render, I am afraid of thy judgements, Psal. 119.20. the Septuagint turn [...], and Vulg. Lat. Confige timore tuo carnes meas, fasten my flesh as it were with nails to the Cross with thy fear. They who are fastned can stir neither hand nor foot, how can they do evil: They who are Christs have crucified the flesh with the affections and lusts, Gal. 5. such were they, Act. 2.37. They were pricked in their hearts, Ecclus. 22.19. Psal. 4.5. in cubilibus vestris compungimini, in your chambers be ye pricked with the sense of your sin.

2. Call home all thy vain fears, Isa. 51.12, 13. thou fearest this and that, pray to the Lord, Psal. 86.10. Teach me O Lord thy way, and I will walk in thy truth: Christ is the way and the truth; unite my heart to fear thy Name: when the scattered fears are all gathered in, and united in our fear of God, O how valiant is such a Soul! Vis unita fortior, fortissima. It is said, that of the Hebronites Jerijah was the chief, and there were of them mighty men of valour, 2 Chron. 26.12. And who were these Hebronites? who was Jerijah? the Hebronites were adjuncti, adunati, adjoyned and united unto God; of these Jerijah was chief; in the fear of the Lord is strong confi­dence. Great men, and Judges and Potentates shall be honoured, but there is none greater than he that feareth the Lord, Ecclus. 10.24. In this state Jehoshaphat obtained the vi­ctory over his enemies, 2 Chron. 20. In the valley of the wilderness of Jemel, in humi­lity and the fear of God; Faith in God: the Lord is my light and my salvation, whom then shall I fear? Psal. 27.1—In thee O Lord do I put my trust, let me never be con­founded. Cahath.

Reproof. How timerous we are, how fearful to neglect the commandments of men, yet how bold, how audacious we are to transgress and violate the commands of our God? This is that which the Lord often complains of, Jer. 35.14. Mich. 6.16. the statutes of Omri are kept, or rather kept. See an instance of this, 2 Sam. 13.28. Ab­solom commanded his Servants saying, Mark ye now, when Ammons heart is merry with wine, and when I say unto you, Smite Ammon, then kill him, fear not: why so? present­ly it followeth, have not I commanded you? be couragious, and be valiant: He thought it was just, because he commanded them: therefore against the Law of Nations, and common humanity, whereby hospes ab hospite tutus, the Guest is preserved by him who entertains him; against the Law of Nature, whereby one brother is the keeper of the other, against the express Law of God, all which notwithstanding, yet because he had commanded them they fell upon him and slew him.

Repreh. Those who even in those services of God, wherein they would seem most to love and honour God and Christ, even in them they most dishonour him, and cast off all fear and regard of God and good men. St. Jude in his Prophetical Epistle of these last times, tells us of spots in our feasts of Charity, when men feed themselves with­out fear. Such [...], or Agapae, or Love-feasts, the Christians of old time had, as a representation of the Peace-offerings under the Law, wherein the Primitive Chri­stians met together to edifie one another, and exercise those duties which St. Paul ex­horts the Thessalonians and us unto, 1 Thess. 5.14-23. These were used in Tertul­lians dayes, as he mentions them in his Apologie, and they continued long after him, till excess and riot got in among them, and then they were abolished by the Council of Laodicea. A resemblance of these was in our Wakes and Feasts in the beginning of Christianity in this Nation, which through the want of God's fear are corrupted. And what shall we say of the frequent meetings among Christians, who are called to perfect holiness in the fear of God? 2 Cor. 7.1. yea, all things among them should be done in love, 1 Cor. 16.14. What occasion so solemn as Thanksgiving unto God? but it's corrupted by want of the fear of God among us; such spots there are in our feasts of Charity, while men feast, feeding themselves without fear. Jude 14. Enoch [...].

Exhort. Jesus Christ our great friend, he saith, I say unto you fear not them that kill the body, me vide, look at me, or put confidence in me, as iron sharpens iron, so a man sharpens the countenance of his friend, saith Solomon, Prov. 27.17. And we may understand it of this sharpening of Christs friends, by whetting his commands upon them, as by frequent inculcating the commands of Jesus Christ, the commandment is made sharp like a two-edged-sword, &c. When our great friend will afford us his countenance, when he saith, Me vide; the man Christ whets the countenance of his friend when he lifts up his countenance upon us. The looking upon the brazen Ser­pent healed them. This fear is all the man, Eccles. ult.

3. From the opposition of the negative and affirmative precept, fear not them that kill the body, but fear him who hath power to cast body and soul into hell. Exod. 20.20. Fear ye not their fears, but sanctifie the Lord God in your heart—that is his fear, Isa. 8.12, 13.

Reason. In regard of the imcompossibility and inconsistency of the fear of God and the fear of men, or the world, or whatever would stand in campetition with it: the intire true fear of God swallows up all other fears in it; as Moses's Serpent, the Serpents of the Magicians.

The stream of our affections can be carried but one way, if we truly fear, we fear nothing else; ye cannot serve God and Mammon: where this fear of God is, we must expect strong opposition from men, and therefore they need strong Consolation a­gainst the fear of men. Nehem. 4.14. encourageth all such: the Lord who is great and terrible; it is the consolation of the Lord, as Nehemiah signifieth. But alas! I am a worm, weak, and subject to be trodden upon by every one. They who believe, even out of weakness they become strong, Heb. 11. Among Tola's Sons, 1 Chron. 7.2. are Ʋzzi and Jeriel, what are they?

Tola is a worm, weak; but Ʋzzi is strength and courage, and his brother is Jeriel, [Page 607] that is the fear of God: the wise man puts both these brethren together, In the fear of God there is strong confidence, Prov. 14.26.

2. The Lord Jesus, our best friend, saith, yea, fear him: this consideration brings great weight with it [...], yea, I say unto you, fear him.

1. It's the authority of our Lord, if I am a Lord [...], where is my fear?

2. It's the Doctrine of our only Master, even Christ; and who teacheth like him? Job. No man spake as he.

3. It's the counsel of our best friend; and shall we not be counselled by our friend, by our best friend?

Reproof. This reproves all those who refuse the counsel of their best friend, per­swading to the fear of God; he commands this, he intreats this, he forcibly urgeth this duty upon us.

See what the effect of this neglect was among his own ancient people, Joh. 11.48. He had raised up Lazarus from the dead, as a sign to the Jews, that they who should believe in him, fear God, and work righteousness, though they had long been dead in trespasses and sins, yet the Lord would raise them, if they believed in the operative power of God. How reason the Jews?

Most foolishly and madly, if we let him alone, the Romans will come and take away our Place and Nation: They fear the loss of the Earth, and lose Heaven, yea, and their Land too; like the Dog in the Fable, he feared the loss of the shadow, and lost the substance: by crucifying of Christ they lost their Land and Nation. Look now into thy self, and search diligently whether thou refuse not the counsel of this thy best friend: Our God is a God which hides himself, by reason of transgression; the truth is hid, but so far forth as every man departs from iniquity, so far forth he understands the truth, no farther. Hence it comes to pass, that whereas few men depart from their sin, yet all men pretend to Truth; most men contend and strive for their own Tenents and Opinions, which they imagine to be Truth: And what they cannot prove and make good by Scripture, or reason out of Scripture, that they will en­force by Clamours, by Authority bf the Civil Magistrate, by false witness, by fight­ing for it, and for it kill and slay one another: Thus they dealt with the Protomar­tyr Stephen, Act. 6.9. Our Lord foresaw this well, and warns his Disciples, who have learned his Truth, not to fear them that kill the body, and after that can proceed no farther, but fear him that is able to cast both body and soul into hell.

NOTES AND OBSERVATIONS UPON LUKE XXII. 25, 26.

[...].

[...].

And he said unto them, The kings of the Gentiles exercise lord­ship over them, and they that exercise authority upon them, are called benefactors.

But ye shall not be so; but he that is greatest among you, let him be as the younger, and he that is chief, as he that doth serve.

THe occasion of these words ye read vers. 24. There was a strife among them, among the Disciples; a sad occasion, strife is a work of the flesh, Gal. 5.20. and therefore unworthy the Disci­ples of Christ, yet there was a strife among them: But there is a strife excusable, which we call emulation, as when men con­tend which way they may best perform their duty; such was that between Paul and Barnabas if well understood, Act. 15.39. but this was no such contention, but an ambition, who should be the greatest; a contention ill becoming them who should better have learned Christ, and learned of Christ, that only lesson he invites us to learn of him, Matth. 11. lowliness and meekness. Direct­ly contrary to his Doctrine, for this contention proceeds from pride, only from pride comes contention, Prov. 13.10. and tends unto pride, 'twas who should be accounted the greatest.

And as it was most unworthy and misbeseeming the Disciples of Christ, so most un­seasonable, if ye consider the time when it was, which Matth. 20. tells us was imme­diately after our Lord had foretold his passion, vers. 18, 19. Then came the mother of Zebedees Children, &c. and as Luk. 22. relates it, after the first institution and ce­lebration of the Lords Supper, and his discovery of the traytor Judas, vers. 21. and that his treason should take effect, vers. 22. And truly the Son of man goeth as it was determined: At that time there was a strife who should be accounted the greatest; every way a most unseasonable ambition, every way a most sad occasion of the Text.

The words contain Precepts of Love and Humility necessary for all, but especially directed unto such as he should leave Elders and Rulers of his Church.

The Precepts are generally two;

1. Negative, in dissimilitude to the Gentile Kings and Rulers; The Kings of the Gentiles exercise Lordship, &c. but ye shall not be so.

[Page 609]2. Affirmative, in similitude unto Ministers and Servants, and all this is illustra­ted by the example of our Lord Christ himself; He is the greatest among you.

We may resolve them both into these Divine Truths.

1. The Kings of the Gentiles exercise Lordship over them.

2. They that exercise authority upon them are called [...].

3. Ye Rulers, ye Elders shall not be so.

4. He that is greatest among the Rulers or Elders, shall be as the younger.

5. He that is chief shall be as he that doth serve.

6. The Lord Christ is among us, as he that serveth those that sit at meat.

7. He appeals to them, whether is greater, he that sitteth at meat, or he that serveth.

These are too many.

Quaere. 1. What kings were these?

2. What is it to exercise Lordship?

1. [...] here, are called [...], Princes or Rulers of the Gentiles, Matth. 20.25. The name [...], Kings, is sometimes more largely taken, and ex­tended unto inferiour Governours: thus Act. 4.26. The kings of the earth, &c. who were they? Herod and Pontius Pilate, vers. 27. Herod was a King indeed, but Pilate was only a Roman President, as St. Peter distinguisheth them, 1 Pet. 2.13. such the Apostle calls the Princes of this world, 1 Cor. 2.8. Yet here the word is largely un­derstood; such Kings, such Presidents, such Princes the Disciples hoped to be, when Christ should restore the kingdom to Israel.

But why is it said, Kings of the Gentiles? This was in contradiction to the Kings of Israel, whose rule of reigning ye find, Deut. 17.

2. What is it to exercise Lordship or Dominion?

The word is [...], which signifieth to have Power or Dominion, and was not this lawful? if they had Power and Dominion might they not exercise it? other­wise to what end had they it, if they might not use it?

Quid mihi Dominium si non conceditur uti.

(pardon the Verse) And if they might use their power, why might not the Rulers in the Church do so? why might not they use their power? Harmony of the Scri­pture is the best Commentary: the parallel Matth. 20.25. hath [...], (i. e.) as we may express it in our English, to Lord it, to Domineere, to be Imperious, not simply Rule over, but to Over-rule: The like we may say of [...], which Matth. 20.25. is [...], to abuse their Dominion: they who abuse their Power, and rule according to their own lust and pleasure, and not according to the rule of Ju­stice, or for the benefit of those they rule: These were notwithstanding called [...], the word signifieth as we turn it Benefactors, and it answers to the Hebrew [...], which is bountiful and beneficent, and signifieth Princes, who ought to be such, Psal. 113.7. he sets him with [...], the Princes, and 47.10. Excellent speech be­comes not a fool, much less do lying lips, [...], a Prince, a Benefactor, Prov. 17.7. so 19. Job 12.21. It's a name we see common to all Princes, they are called Benefa­ctors; so that this was not proper to the Caesars, the Roman Emperours who were so called, though they ill deserved it.

Thus did the Kings of the Gentiles, they lorded it, they domineered, they were imperious, they over-ruled the people; all must serve their profit, their pomp, and their pleasure: they had no rule to rule by, but their own unruly will, Stat pro lege, pro ratione voluntas. Samuel describes their [...], 1 Sam. 8.11. All histories are full of their tyranny and oppression, their griping and covetousness, their pride and ambition, their sensuality and voluptuousness: for a taste, let any man read Sueto­nius's relation of the Twelve Caesars, Qui eadem libertate scripsit qua illi vixerunt; yet these notwithstanding would be called [...]. It was more fit for their Ptoli­meus who succeeded Philadelphus King of Aegypt, who for his many good deeds to the Cities of Greece was Sirnamed [...], a Benefactor.

These were the Kings of the Gentiles, thus they exercised Lordship and Authori­ty; [Page 610] so that what the devil said, Mat. 4. That the kingdoms of the earth were given to him, might seem to have some truth in it: Whence comes this but from self-love, arro­gating all to it self? an high opinion of a mans own self, and his own proper excel­lencies, and contempt of others, Surgit animus cum potentia; this evil mind armed with power, what mischief will they not do? They practise wickedness, because it is in the power of their hand, Mich. 2.1. [...] and where there is power there will not opportunity be wanting, which is magna peccandi illecebra, nor ever were there wanting such as would flatter them, that all they did was just; and if these were wanting, the great Abaddon and Apollyon whom they served, would administer all unto them.

Since therefore the Kings of the Gentiles had such an evil mind, such an unlimi­ted power, such an uncontroulable will, such opportunity of offending, and parasites to applaud their doings, and no Grace to restrain them; these all laid together may suffice for a reason of their unreasonable abuse of their Dominion and Authority, and of those under them.

Observ. Even the evil men, yea the worst of men desire and affect the titles of ho­nour due to the best of men. Saul would be so honoured before the Elders of his peo­ple, 1 Sam. 15.30. Caius Caligula, the very worst of all the Roman Emperours would have the name of [...], Benefactor, saith Philo Judaeus, which of all other he least deserved. And the Churle would be called [...], i. e. [...], a Benefactor, Isa. 32.5. though a name most contrary to his nature. The malefactors and evil doers of all kinds would yet be called well-doers and benefactors.

3. The Disciples of Christ, the Rulers among them must not be so.

These are characters of self, self-love, self-conceit. The Disciple hath denied him­self, otherwise he is not a Disciple, Luk. 9. how much less an Elder, a Ruler? surely a Ruler must not be so: He must not strive, no, the servant of the Lord, must not strive, &c. 2 Tim. 1.7. He must not be proud, one that is [...], a self-pleaser, Tit. 1.7. he must not [...], abuse his authority to the hurt or disparagement of those under his government: He must not seek for his own profit, honour, plea­sure, ease in the flesh: He must not tyrannize over his brethren: St. Peter exhorts the Elders, [...], 1 Pet. 5.1, 2, 3.

Remember thou art Rector, non Raptor, non Destructor, non Tyrannus; Dispensator, non Dissipator, vel Ʋsurpator; Tutor, non Devorator, Bernard. Not domineering, not lording over the flock, Ezek. 34. He must not desire to be called [...], not ty­rannizing over the judgements of men, to bind them to be of our opinion in every thing. Dionysius the Tyrant had made obscene and absurd verses, and because Phi­loxenus commended them not, he sent him to the Quarries. The flock is not ours but Gods, 1 Pet. 5. and our duty is not to force them to us, or our opinions, but to lead them to Christ. This I speak the rather because of divers Opinions that I know are among us, which while they are [...], Rom. 12.6. hold the head, Col. 2.19. they may be tolerated: Nor can any man possibly force another, nor any man himself to think otherwise than he doth; it is God that perswades the heart, he perswades Japhet, and is the author and giver of faith, Eph. 2. and therefore the Apo­stle, Rom. 14.5. Quilibet abundet sensu suo, let every man be fully perswaded in his own mind: And therefore as for examination touching every mans faith, whereof every man is bound to give an account, while there is no fundamental errour or principle that tends unto an evil life. I conceive a bare diversity of opinion in other things ought not to hinder any man from Christian communion. As concerning examina­tion it self, some there are it seems who have misunderstood me: I have known it a long time practised in the Church, nor was I ever of any other judgement but that it might be yet practised, and doubtless with very good success; so that it might be performed without domineering and insulting over men, but in a brotherly or fatherly manner, as Job his Children, and out of a true and tender care of mens souls, and so that it be accompanied with self-examination; otherwise though a man had all the Bible by heart, and could recite all the Catechisms that ever were written, and could answer all the questions that could be propounded, yet without self-examina­tion, [Page 611] such an one might be an unworthy Communicant. A Ruler must not be proud, Tit. 1.7. [...], one that pleaseth himself, and no man else. Some of the former Go­vernours of the Church have been blamed for that sin; I dare not excuse all, but let us take heed we do not justifie their pride by our own; pride is abominable in all men of what rank or degree soever; it is the Devils sin, and he is the king of all the children of pride. I know not how it comes to pass, yet pride is more sufferable where there is education and breeding, and where there are titles of honour, high place of authority, in such it is more sufferable than in men of inferiour condition; I say it is abominable in all men, yet most men excuse it, rather in great men, than in them of low degree. The wise mans soul hated the poor man that was proud, Eccles. 25.2. his very condition doth as it were naturally require humility. Plato was a neat man, and had all things handsom in his house, he conversed with the Kings and great Men: Diogenes he envied him, and coming to his house, the sloven­ly Cynick with his dirty feet trod upon his bed, and when he had so done, he glo­ried that he had trodden down Plato's pride; but he was answered well, Thou hast trodden down Plato's pride saith he, at superbiâ majori, O let it not be so said of any of us. The Vine, the Olive and the Fig-tree could better have been born withall than the bramble, the base low shrub.

Why must not the Disciples be so?

They must be as their Lord; and his kingdom is not of this world; he hath taken them out of the world.

Object. That seems an absurdity to St. Paul, 1 Cor. 5.

Out of the world, i. e. the lusts of it, Gen. 12. [...], out of thy Country, that thou come unto thy self: For brevity sake let us put the two next points together, as making indeed to one and the same purpose, and differing evolutione terminorum, as they speak.

They both contain the positive and affirmative Precepts, as the former the nega­tive: Let us therefore open the words, [...]. who is this [...], this greater, or greatest one among you? who but the Ruler or the Elder, whosoever obtains rule and government in the Church.

So [...] and [...] are opposed, 1 Tim. 5.1. Rebuke not [...], an Elder, but exhort him as a father (an Elder is a Father of the Church) [...], 1 Thess. 5.12, 13. The younger then are they who are as yet in their mi­nority, and not grown up to the spiritual age of Christ, Act. 5.6.

The reason of this Law is in regard of the

  • Lawgiver,
  • Subjects.

1. Conformity unto him, [...], and the Servant as his Lord, and we are predestinated to be conformed to the image of his Son, Rom. 8.29.

2. The corrupt nature of man is such, that it cannot bear prosperity; I spake un­to thee in thy prosperity, but thou saidst I will not hear, Jer. 22.21. It is alwayes best when it is under. The Church in the first three hundred years under persecution was better, more holy, loving than ever it hath been seen in any age; whence the Apostle prefers servitude before freedom, 1 Cor. 7.21, 22. [...], Chrysostom. And hath been confessed by another in this place, and I believe your experience will prove it, That the lives of men professing Religion were more holy, more just, more truly Christian, when they had a Power over them to check them, than ever they have been since: remember the Snake in the Fable: the people of Laish, Judg. 18.7.

3. The wisdom of the Governour is never to act like a Natural Agent ad extremum virium, but with moderation, 1 Thess. 2.6. [...]— We might have been burthensom as the Apostles of Christ. The greatest and chief is here commanded to be as the younger, and as he that serveth: this, because it is a similitude, it re­quireth that there be between the greatest and chief, and the younger, and him that serveth some dissimilitude, Omne simile est etiam dissimile: There is therefore in this greatest and chief, that which is peculiar to his spiritual age and place, and some­what required in him wherein he must be like unto the younger. In the greatest and [Page 612] chief there is somewhat peculiar unto his spiritual age, and fulness of the spirit, wis­dom, excellency of wisdom and prudence, plerophory, or fulness of faith, hope pro­per to his place, justice, 2 Sam. 23.3. he that rules over men must be just—authority, which is sweetned with love and compassion which swayes him, as the weight of his soul towards his brother, to put himself as it were into his condition, and to do unto him as he would be done unto, if he were in his condition.

That wherein he must be like unto the younger, and him that serveth, is humility, meekness, patience, peaceableness and diligence; these, and such as these seem to be­long to the younger, and him that serveth.

1. Humility. The greatest Ruler hath a pattern for this in our Lord, Phil. 2. he took [...], and humbled himself, that the greater we are the more we might humble our selves, that we mind not high things, but condescend to men of low estate, Rom. 12.16. these are principal Graces in the Elder also. When Austin the Monk was sent into England by the POPE, certain holy men who had lived in the west part of this kingdom, were sent by their Governour to meet Austin, with this in­struction, that if he behaved himself brotherly, humbly, as one of them, they should resolve he was sent of God unto them; if he should be supercilious, proud and ar­rogant, as indeed he proved, they should return without any thing to do with him. [...], Vulg. Lat. Precessor, is one who goes before.

They are over us in the Lord, 1 Thess. 5.12. The Hebrew name is [...], one raised up above others; and so the Metaphor is taken from the exhalations that are drawn up by the Sun, and therefore they have the same name [...], Psal. 135.7. they have the same common cause; God causeth the vapours to ascend from the ends of the earth; and it is the Lord that raiseth the poor out of the dust, and lifteth the needy out of the dunghill, that he may set him with the Princes, even the Princes of the people, Psal. 113.7.

2. Their diligence and serviceableness. For they are compared to clouds raised from above the earth, and wherefore are they raised up? is it not that they should descend in showers to water the earth, and make it fruitful? Psal. 72.6, 7. Isa. 55.10. are they not therefore raised up, that their word should drop down as the rain, Deut. 32. that they might have an influence upon those below them in holy advise and counsel. The Elders who obtained a good report, Heb. 11. are called a cloud of witnesses, Hebr. 12.1. they are [...], (i. e.) guides: Marg. Hebr. 13.7. leaders in the wayes of God wherein they walk before them.

Observ. 1. There are degrees of Disciples, [...], saith our Lord, there is [...], a greater or greatest, and there are [...], younger. There is not a parity among the Disciples of Christ, there is a greater or greatest, and a younger, a chief, and a ser­vant, some in authority, and others under authority. Judge in your selves what an absurd thing would it be, and unworthy especially of a Ruler, that he should lift up himself above others, out of an opinion of himself, as if he had in him the water of life, as if he had received the heavenly gift, (i. e.) Christ, Joh. 4.7. as if he were full of the Holy Ghost. If he should prove but an empty vapour, if he should boast him­self of a false gift, and be like clouds and wind without rain, Prov. 25.14. The Apo­stle discovered such in his time, whom he describes, Jud. vers. 12. clouds they are lift­ed up above others, and making a great shew, as if they had some thing in them, whereas they are empty clouds without water; they seemed to be led by the spirit, and they were [...], carried about with winds. The Apostle, Ephes. 4.14. They would seem to be Elders, but they are indeed but Children; as per­haps ye have seen a child act the part of an old man, but children, weak children, so weak that they are tossed to and fro, and carried about with every wind of doctrine.

Exhort. To such as shall be chosen and ordained Rulers: Have they made thee a Ruler? Ecclus. 32.1. [...], Rectorem te posuerunt? Lift not up thy self, but be a­mong them as one of the rest. The metaphor is taken from the office of him who was called Modiperator Convivii, Macrob. lib. 1. chap. 1. Saturnal. otherwise called Rex convivii, arbiter bibendi, Horat. he whom ye read called the Master of the Feast, Joh. 2. an officer that were to be wished were among us, to moderate excessive eat­ing [Page 613] and drinking. Have they made thee a Ruler? be thou as one of them. Julius Cae­sar was so fortunate in all his enterprizes, and obtained so many victories, by adjoyn­ing himself to his Soldiers, as one of them in all dangers, hunger, thirst; and as Lucan saith of Cato,

—Nullo discrimine notum,
Dux an Miles erat—

1 Cor. 12. where the Apostle reckons up the divers Officers in the Church, vers. 28. he calls the Church one body, vers. 20. and ordains that the members should have the same care one for another, vers. 25, 26. The greater thou art the more humble thy self, so have the greatest Governours; they are not for themselves, but for those whom they rule: See Notes on Jer. 23.5. See Notes also on Jude v. 1. when thou art to judge of others, look to thy self, to thine own standing, 1 Cor. 10.12. Gal. 6.1.

Exhort. 1. Seek out such among us. Exhort. 2. Let us honour such, 1 Thess. 5.12, 13. I beseech ye brethren know them that labour among you. Exhort. 3. Unto all, to become [...], to grow up into Christ unto the perfect age, Ephes. 4. This is honourable old age, Wisd. 4. There is inbred in us an ambition toward something or other [...],—O that the highest of our ambition were, who of us should be more loving and kind one to another, more humble and lowly one towards another, Rom. 12.10. to be kindly affectioned one towards another, in honour preferring one an­other, to serve one another in love, Gal. 5.13. to submit our selves one to another in the fear of God, Ephes. 5.21. Phil. 4.8. Finally Brethren, whatsoever things are true, what­soever things are honest, think on these things; and 2 Cor. 13.11. In a word, be perfect, be of good comfort, be of one mind, live in peace, and the God of Love and Peace shall be with you.

Observ. 2. See the vast difference between Christ's Kingdom, and the kingdom of the Gentiles; they differ in their Sovereigns, Kingdom, Themselves, and administra­tions of their Kingdoms.

1. The Sovereign of the one is Abaddon and Apollion, Rev. 9.11. Jer. 23.1. of the other, Jesus the Saviour. 2. The kingdom of the former, Shinar, the place of wicked­ness, Zach. 5. 3. Another Babel i. e. confusion, unpeaceableness, tumult and un­quietness; for there is no peace to the wicked, they are like the troubled sea. Isa. 57.20, 21.

Observ. 3. A third Chalanne, that is murmuring, sorrow and complaining in the streets, Eccles. 4.1. See the description of Christ's Kingdom, Rom. 14. righteousness, peace, joy in the holy spirit. The Lord Jesus Christ hath his kingdom erected in the soul: Confer Notes on Jer. 23.5. The Kingdoms of the Gentile Kings are full of un­righteousness and iniquity: Quid enim sunt regna remotâ justitiâ, nisi magna quaedam latrocinia, What are kingdoms void of justice, but certain great dens of thieves?

2. Their administrations differ: The Kings of the Gentiles exercise Dominion over them with violence and wrong. Christ's Kingdom is administred with all equity, Jer. 23.5. And therefore the Gentiles kingdoms were signified by the 4 Beasts, Dan. 7.2.14. But Christ's unto the Son of man: See Notes on Hebr. 1.

Observ. 4. See in what a condition the world is where Christ rules not; it's a world of iniquity; jacet in maligno, it lieth in the wicked one; the Devil rules the Rulers in it: All that is in the world are the lusts of the flesh, the lust of the eyes, the pride of life. The Devil bestows the kingdoms of the world. It was not therefore said in vain, that the Disciples turned the world upside down, Act. 1 Sam. 8.1.

Repreh. Those who would be thought of Christ's Disciples and Followers, and Do­mineere, and Lord it over their Brethren.

Observ. 5. Our Lord saith, the greatest shall be as the younger; he saith not that the younger shall be as the greatest.

Reproof. This reproves their preposterous ambition, who are little of understand­ing, weak, and passionate, and cannot rule their own spirits, and yet will be ruling the Church of God, Prov. 25.28. O Beloved, it is, Ars artium regimen animarum, The government of souls is the Art of Arts.

NOTES AND OBSERVATIONS UPON JOHN I. 12.

[...].

But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name.

I Have made choice of a Text fit for the Solemnity of the Time, wherein the Church commemorates the Nativity of our Lord and Saviour Jesus Christ, fit also for the Solemn business in hand, the receiving of the Sacrament of our Lord and Saviour Jesus Christ.

Festival dayes were not Ordained of Old for those ends, for which they usually now are used; namely, that men should wholly feriari, live idle and loose; and as the Cynick could say, wear better clothes, and eat better meat: but as to remember some thing past, so to impose some duty on us.

In the verse before the Text, the Evangelist having noted the rejection of Christ, offered unto the world, and to his own people; in the Text he upbraids their egre­gious folly and unthankfulness, who received him not, by declaring the benefit re­dounding to those who receive him. The latter part of this Text is an exegesis or explication of part of the former, declaring what it is to receive Christ, viz. to believe on him; so that the words will afford unto us these Four Divine Truths:

  • 1. To believe on the name of Christ is receiving Christ.
  • 2. Some received him.
  • 3. Christ gives power to as many as receive him, and believe in his name, to become the sons of God.
  • 4. How many soever thus believe, to them he gives power.

1. To believe on the name of Christ, is to receive Christ.

As at the receiving of the blessed Sacrament, the people are bidden levare sursum corda, to lift up their hearts, not to fix them on the elements of bread and wine; so here I must exhort you to lift up your hearts when ye hear Christ named, or his name, or the receiving of him, not to fansie the humane nature of Christ, or any bodily shape, nor any name that can be heard, nor any outward receiving, but all spiritual; for by him, in the Text, is meant that [...], that Word, in the first verse, which is said to be in the beginning, and to be with God, and to be God himself.

Confer Prov. 8.23. Mich. 5.2. the word is used for the shining forth of the Sun, Nomen ejus, ipsemet, phrasi hebraica, Luc. Burgensis.

By Name also is meant the same Divine Nature of Christ; so [...] and [...] is [Page 615] reckoned by the Jews among the names of God: Thus thou shalt fear the glorious Name, i. e. ipsum, [...], nomen gloriosum, i. e. Deum, Deut. 28.58. crediderunt in eum, is Joh. 2. vers. 23. crediderunt in nomen ejus [...], invocare▪ no­men Domini, & invocare Dominum, Syr. idem. Thou shalt call his name Immanuel, i. e. he shall be God with us. The believing on his Name therefore, and receiving of him must be spiritual and supernatural, and not any bodily act; for howsoever in Philosophy we say, recipere est pati; yet in Divinity, to receive is an act, as is ma­nifest by this very place, were there no more, where to believe (which is an act) is said to be the same with receiving.

To believe and receive Christ, is to entertain him into our hearts and minds, as our wisdom, our righteousness, our holiness, our peace, our joy, our power, &c. what­soever Christ is said in himself to be, to entertain him as such unto us; and he being the object to be entertained, specifieth the acts and means of entertaining him: men are said, credere Deum, Deo, vel in Deum.

The place wherein he is to be entertained is the heart.

Reason 1. In regard of the belief it self, which is not a bare credulity that God is, nor a bare giving credit unto him, but also a confidence and trust on him, an ad­herance and cleaving to him by Love; which Love is the perfect bond which joyns the believers to God, and draws forth all obedience: He that abideth in Love abi­deth in God, and God in him; he that hath my Commandments and keepeth them, he it is that loveth me; and such a loving, willing and resigned soul invites the Lord Jesus Christ, who rides to her, Psal. 45.4. on the charriots of Amminadab, Cant. 6.12. such a soul is like unto God; and similitudo est causa amoris, his likeness draws him to her; as the birds resort to their like, so truth returns to them that practise it, Ecclus. 27.9. Christ is received both according to his death, and according unto his life, 1 Pet. 2.21, 22, 23, 24.

Object. But he is in us already; how then can we be said to receive him? since he enlightens every one that comes into the world, vers. 9. Col. 1.17. and upon whom doth not his light arise? and he is said to be in the world, vers. 10. in the heart and mouth, Rom. 10.8. non longè à quoquam, Act. 17.27. Howbeit there is a great difference between having Christ in us, and receiving of Christ as our Lord and Governour, Teacher, Prophet, Priest and King: He is now in the world, but the world knoweth him not, nor acknowledgeth him, vers. 19. we esteemed him smitten of God, and saw no beauty, no comliness in him, Isa. 53. Thus St. John told the Jews, that there was one among them, [...], in them, whom they knew not, vers. 26. and Christ so spake of St. John.

The difference is such, as between David before, and after he was chosen King; He was King anointed by God long before the people chose him; despised, not ac­knowledged by his brethren: God hath appointed his David to Rule, although Saul and Ishbosheth kept it from him: so St. James exhorts us to receive the word, yet he calls it [...], an engrafted word, Jam. 1.21. 'Tis now a light, but under a bushel, when received, the whole body is full of light.

Observ. 1. Faith is not a fansie or imagination, such as it is too commonly con­ceived to be, but a true and real receiving of Christ or his Name, a point extream­ly necessary, for the common sort of Christians have a faith nothing at all differing from imagination, like a dream, Isa. 29.7, 8. Psal. 73.20. a man hath a strong ima­gination that he is in Christ, and that all his sins are forgiven him, and in this imagi­nation vain man walketh, Psal. 39.7. he leads an imaginary life; but when God, when Christ riseth up at the last judgement, he will despise their image.

2. A faithful man hath Christ in him, because he hath received him, 2 Cor. 13.5. what he calls Faith he presently calls Christ, so Gal. 3.23. Faith came, v. 24. Christ, v. 25. Faith, v. 26. both together, Faith in Christ.

3. This is the reason of that wisdom which is in the faithful, they are believers, they have received Christ, the wisdom of God, 1 Cor. 1.30. and they have the mind of Christ, 1 Cor. 2. ult. in him, Col. 2.3. and 3.16. This great Nation is a wise and un­derstanding People; for what Nation is so great that they had God so nigh unto them? [Page 616] Deut. 4.6, 7. a people near unto him: thus Peter, James and John had been with Jesus. Surely God is in you of a truth, 1 Cor. 14.25. every man will challenge this wisdom, but the tessera, the mark and character of the true wisdom, is Jam. 3.17. It is from above, pure, peaceable, &c.

4. This is the reason of that power against sin which we observe in faithful men, they have received Christ the power of God; whence that is understood which St. John speaks of, That this is the victory whereby we overcome the world, even our faith, 1 Joh. 5.5. and they waxed valiant in fight, they overcame kingdoms, Heb. 11. Such was the Centurions faith; so Christ saith to us, Go, and we go, and Matth. 8. if thou canst believe, all things are possible to him that believes, Mar. 9.24.

5. This is the reason of their upright, and holy, and just conversation, they have received Christ who is the righteousness of God.

2. The name of Jesus, and Jesus himself are the same, which I note the rather, because there are who take offence at reverence done at the naming of him; for it is not at the sound of the word, but at the very nature and being of the person, that we shew reverence, otherwise it is hypocrisie, if any one except and say, why not at the names of the Father and the Spirit as well? I answer, that the Son, and not the Father, or Spirit hath taken our flesh: and to the Son all power and authority is given both in heaven and earth, Matth. 28. Nor hath the Scripture enjoyned any where, that at the name of the Father or Spirit every knee should bow, but at the name of Jesus.

Repreh. Who reject the divine wisdom and righteousness, and prefer their own carnal wisdom: 2. who receive not, nor own those who walk as Christ walked, of whom he saith, He that receiveth you receiveth me; receive us, we injure no man; if another come in his own name him ye will receive.

Exhort. To receive Christ: in order thereto, consider the dignity of the person to be received, the Son of God, God himself; if a man come to us in gay cloathing, with a ring on his finger, Jam. 2. we set him in a good place: where shall we set the Son of God, who knocks at the doors of our hearts? He is harbourless, yet he comes [...], to his own.

2. Consider the equity of it, we are his own by Creation, Grace, Preservation, Covenant, Government, and he comes unto his own to take possession, and will we not allow him the travel of his soul; he paid dearly for us, no corruptibility, but ye are bought with a price, and we profess it daily: he hath made us, and not we our selves, we are his people.

3. Consider our necessity; the disjunction is dreadful, Mar. 16. either believe or be damned; which withall will set us a work to enquire whether we believe or no.

The Signs, 1. Negarive: see 2 Thess. 3.2. 1 Pet. 2.21. and 3.9. and 4.1.

2. Positive, Col. 2.5, 6. 1 Joh. 2.6. Let us look unto him and follow his steps, 1 Pet. 2.21. not rendring railing for railing, 1 Pet. 3.9. and 4.1, 2. 2 Cor. 13.5. Christians! prove your own work. The Colossians had received Christ, Col. 2.5. St. Paul saw, and rejoyced to see their order, and [...], Dan. 12.3. As therefore ye have received the Lord Jesus Christ, so walk in him: [...], is the way, and Christ himself is the way, do we walk in him? He himself is the Life, do we live according as he lived? he is the word of Life, 2 Thess. 3.2. Christ being reviled, reviled not a­gain, not rendring railing for railing, but rather blessing. Michael durst not give the Devil a railing accusation; if we rail being reviled, we have not yet received Christ: whom have they received, who being not reviled, yet revile? they have received the Devil and not Christ; he is [...], a reviler, a slanderer. If we have received Christ, then not Belial, if light then not darkness, 2 Cor. 6. if proud, then is not Christ received, who is humble and meek, Matth. 11. Ambitious men have not re­ceived Christ: How can ye believe that receive honour one of another? Joh. 5.44. If Christ be in you the body is dead because of sin, Rom. 8.10.

The means are either remota or proxima: remota, repentance, according to St. John's doctrine; repentance, that we have not repented. Most necessary for the re­ceiving of Christ, is the receiving of John the Baptist, he is senior à dextris, spirit. [Page 617] terrae. chap. 7. for many take themselves for Christians, who are not yet Johannites or Disciples of John, which we must needs be before we can be the Disciples of Christ: what, must we believe and receive John? can our faith be reposed safely upon man? but we are content to receive Esau, and Jim, and Zim. We must know, that as when we are exhorted to receive Christ, we mean, according to the spirit and truth; so when we exhort to receive John, it is according to the spirit, the divine Truth and Doctrine of John, the grace of God, Tit. 2. Thus the people of Israel believ­ed God, and his servant Moses, Exod. 14.31. That we ought to receive St. John be­fore we receive Christ, appears undeniably, both by Scripture, and Reason out of Scripture, by Scripture, both by predictions in the Old Testament, and by ac­complishments of them in the New Testament. The Predictions are many in the Old Testament, I will name only those which are quoted by the Evangelists, Isa. 40. vers. 5. The glory of the Lord shall be reveiled, and all flesh shall see it together, vers. 9. O Sion, that preachest the Gospel, bringest good tidings of Christ in the flesh; [...], Get ye up, behold your God, behold, your Lord will come with strong hand, his arm shall rule, and his reward is with him, and his work before him. Before this promise, the third verse of that 40th Chapter is quoted by all the Evangelists; The voice of him that cryeth in the wilderness, prepare the way of the Lord, make his paths straight, Mal. 3.1. The Lord whom ye seek shall suddenly come to his Temple, even the Messenger of the Co­venant, whom ye delight in, Behold he shall come, saith the Lord of hosts. Before this promise, the former part of the same verse is quoted by three of the Evangelists, St. Matthew, Mark and Luke, I will send my Messenger, and he shall prepare the way be­fore me, Mal. 4.2. Ʋnto you that fear my Name, the Sun of righteousness shall arise with healing in his wings.

To the fit receiving of this Sun of Righteousness, the Prophet pre-requires the re­ceiving of the Law, and of John the Baptist, the Preacher of it, and of repentance, vers. 4. Remember ye the Law of Moses my servant, which I commanded unto him in Ho­reb, that is the Moral Law: then vers. 5. Behold, I will send you Elijah the Prophet be­fore the coming of the great and dreadful day of the Lord; and he shall turn the heart of the fathers to the children, and the heart of the children to their fathers. These Pre­dictions and Prophesies of the Old Testament were accomplished in the New, for so the Evangelists bring in the Baptist, both in order of time, and order of doctrine, fulfilling his course; for John was born about half a year before Christ, and he is brought in Teaching, and Preaching, and Baptizing, before we hear of any of Christ's Sermons: nay, the beginning of the Gospel is St. John's preaching, Mar. 1.2. Nay, Christ himself and his Apostles, they prerequire John's Doctrine to take place before the Doctrine of Christ. John himself sends his Disciples unto Christ, [...], point­ing them to him, Behold the Lamb of God, &c. Joh. 1. where the Disciples of John forsake him, as having learned the doctrine of repentance, and betake themselves to Christ. Christ himself likewise, when John was cast into prison, executes the Office of St. John, by preaching the doctrine of Repentance, as you find expresly, Matth. 4.17. He sends out his twelve Apostles, saith the Text, who preached repen­tance in all places where he himself should come, Luk. 10.1. And when the Jews blamed him for Preaching and Teaching, and asked him by what Authority he did those things, Matth. 21.23. He tells them not by what Authority, because they were not yet fit to hear, or understand it, and therefore prerequires in them the doctrine of John, and blames them for not believing him.

The Apostles also in their communicating the doctrine of Christ, alwayes suppose the preaching of John, Act. 1.22. So Peter begins with Cornelius, Act. 10.36, 37. The word which God sent to the children of Israel, after the baptism of John which he preached: The Apostles, Paul and Barnabas being separated to go to the Gentiles, ha­bebant Johannem in ministerio, they had John for their minister, Act. 13.5. which I understand to be the doctrine of John, preparing the Gentiles whom they taught, Acts 13. after the reading of the Law, they began to preach to the People, John say they had first preached, before Christ's coming, the doctrine of repentance to all Israel, vers. 24. Tit. 2.11. So that no man must think, that the Office of St. John is yet ab­rogated, [Page 618] as many would have the Law, and any thing that would set them a work; as therefore Christ entred unto those whom John had prepared, so he is received by those whom repentance hath prepared; and unless we admit that doctrine, we can­not receive the doctrine of Faith and Grace by Christ: Would we hear this sweet voice, ecce Agnus Dei! then hear that also, prepare the way of the Lord; like we this? He that believes in the Son hath eternal life: that then ought not to displease. Every tree that brings not forth good fruit shall be hewn down and cast into the fire.

Reason out of Scripture perswades no less, for ye have a [...], before all Communion with God, Levit. 21. vers. 22. Come out of thy Country: Forsake thine own People: Be ye separated, 2 Cor. 6. The people were sanctified before they heard the Law. Washings there were many before the sacrifice was offered. John came to prepare a people fitted for the Lord, Luk. 1.17. The Laundress useth two lathers, the one is that of John the Baptist, I baptize you (saith he) with water: but one cometh after me greater than I, he shall baptize with the Holy Ghost and with Fire. The legal washing was weak, and could not do away sin, though as by water we discern the filth from the clothes, so by the Law is the acknowledgement or discerning of sin: But he shall sit like a refiner, and be like to fullers sope, Mal. 3. And how would you entertain the King? would you not cause your streets to be made clean, though at other times they are foul enough? how would you entertain a Chapman that you gained by, or a worthy guest? you would make clean all your rooms, that he should see his welcom: now to Christ all things are open, Heb. 4.

2. Repentance, that we have not repented according to St. John's doctrine, for such a kind of repentance is required of those, who have not yet repented according to John's doctrine, Matth. 21.32. John came unto you in the way of righteousness, and ye believed him not; but the Publicans and Harlots believed him; and ye when ye had seen it repented not, that ye might believe: Confer 2 Cor. 7.9. sorrow to repentance.

The means immediately necessary are

  • outward,
  • inward,

the

  • Word,
  • Sacraments.

The Word is so immediate a means, that Christ himself believed and received, is hardly distinguished from it: All flesh is grass, and the glory of man as the flower of the grass, but the word of the Lord endures for ever: and this is the word which is preach­ed, [...], 1 Pet. 1.24, 25. so it is writ, the Father, the Word, and the Holy Ghost, 1 Joh. 5.7. Joh. 1.1. Therefore it is called the word of faith, the word is nigh thee, in thy mouth, and in thy heart, and that is the word of faith which we preach, Rom. 10.8. 1 Tim. 4.6.

The receiving of the Sacrament is so immediate a means, that thereby also we re­ceive Christ according to his death: Annuntiatis, ye do shew forth the Lords death till he come: Both Sacraments shew forth his death; we are buried with him by baptism.

The inward means is a good will: Thy people shall be willing in the day of thy power, Psal. 110. Christ is born hominibus bonae voluntatis, Luk. 2.14. to, or in men of good will: Qui vult capiat de aqua vitae, Apoc. 22.17. He that will let him take of the wa­ter of life: Non vultis venire ad me, ut vitam habeatis, Joh. 5.40. Ye will not come unto me that ye may have life. Wilt thou be made whole? Joh. 5.20. Arca Dei in domo Amminadab, The Ark of God was in the house of Amminadab. Christ cum populo voluntario, is with a willing people: Si volentes sitis, de bona terra comedetis, If ye be willing, ye shall eat of the good land. When they willingly received Christ into the ship, the ship was at the shore, Joh. 6.21. Attende precibus servorum tuorum, qui vo­lunt timere nomen tuum, Neh. 1.11. If these means be used, some will receive him. Such belief as is fantastick and imaginary receives him not, but that which is carried unto the Being it self, and rests in it: they said it was [...], but when he said, [...], I am, they received him into the ship.

3. As many as received him to them he gave power to become the sons of God.

Sons of God, are either Natural, as Christ; or Adopted, and these are here meant.

He gave them power. All men seem to have this Power; how then is it said, that it is given to them who believe?

Credere gratia est fidelium; posse credere natura est omnium; to believe is the grace [Page 619] of the faithful; to be able to believe is the nature of all, August. Hug. Card. in locum.

Aliud est

  • Possibilitas materialis, remota, indisposita; homo habet possibilitatem ad immortalitatem.
  • Potentia quae dispositionem dicit, tum possibilis ad oppositum.
  • Potestas, q.d. potentia stans determinata per speciem, which is, gratia su­peraddita naturali.

He saith he gave potestatem, or jus, and not fecit filios, because the holy Ghost would import, that there was need of our endeavour, Chrysost.

1. What great love is this, that the father hath shewed unto us, that we should be called the sons of God? 1 Joh. 3.1. if sons, then heirs, Rom. 8. Omnes filii Dei per si­dem, We are all the sons of God by faith.

If God hath given it, who can take it from us? potestas notat potentiae fortitudi­nem: None can take it from us, unless we cast it away from us; for if a man that hath received a right from a man, hath as firm possession as he that gave it: much more we who had this gift of God, if we do nothing misbeseeming children, shall be more powerful than all the world, because God who gave it us is greater than all.

3. Non simplicitèr haec gratia advenit, sed volentibus & studentibus

4. Power (must be given) no man can make himself such; the Son of God, dedit filiis hominum ut filii Dei fiant, He gave to the sons of men that they might be the sons of God, which before were not worthy the name of servants.

5. This great love, as of God the Father, so of God the Son; an only Son among men would have no Brothers, much less adopted: but such is the love, without envy, of the Son of God, that he desires them: This end had God the Son, that he became the Son of Man, that he might make the Sons of Men the Sons of God.

4. To as many as received him he gave power. Personarum acceptor non est Deus, Act. 10.35. some perhaps simple, poor, ignorant people might think, that only the rich and mighty of the world are the Sons of God; No, no, Quotam cujuscunque generis, sexus, &c. So great Grace our God affords to the Sons of Men, that the poorest man, whom a rich man would not acknowledge for his kinsman, the great God, accounts him, if a believer, for his Son: He tasted death for every man, Heb. 2.9. Every one that believeth is justified from all things, &c.

2. Some received him.

This divine Axiom is evident out of the word [...], quotquot, so many as, which be­ing partitive, and referred to [...], it's evident, that not all, but only some to whom Christ came, received him, or believed on him. But by some we are not to under, stand any great number, as where the most of the whole Congregation committed idolatry, Exod. 32. and the most of them murmured against Moses, and would have stoned him, except Joshuah and Caleb, which St. Paul calls some, 1 Cor. 10. But these were few, as we find his Apostles, and some few Disciples, but others rejected him, and the like, Act. 17.4. Some believed, others believed not, and 28.24. But whereas we read of great multitudes which followed Christ, they were not believers, as ap­pears by his condition propounded unto them, If any man will be my Disciple let him deny himself; they followed him only as many come to Church, to hear some new thing: They who received him were but few.

Reason. God only wise, and only good, would not that his greatest gifts, Christ, should be exhibited unto the world in vain, as he had been, if none had received him.

The Law and Prophets, and especially John Baptist, the [...], the forerun­ner and harbinger of Christ, must no lose all their labour, who all pointed at Christ.

The inestimable dignity, and worth of the [...], the divine Word, the Son of God, could not but win upon some.

This comes not to pass by any fatal preordination or destiny, that some believed and received Christ, others received him not, nor believed on him: This opinion is an engine, which the crafts-men have long made use of, whereby they hamper and amuse the souls of the credulous ignorant multitude, and make them depend wholly upon them for marks and signs of election; whereas look through the whole Scri­pture, [Page 620] and ye shall find such reasons in the Text antecedent or consequent, where they confirm their tenent, that make the Text clear without any fatality or destiny. But is it not said, so many as were ordained? Act. 13.18. [...], ordinati, set in order, had heard and believed the Law, or doctrine of John Baptist, Act. 13.28. whereby they were [...], set in order unto belief and receiving of Jesus Christ, and so unto eternal life, Mat. 11. Vobis datum est, &c. To you it is given; but Mat. 22.1. they were all bid, none of them came, the reason is, they were taken with their farm and merchandize.

Observ. 2. Salvation by Christ may be reveiled and exposed unto all, yet be re­ceived but by a few. See what entertainment he had at his first coming into the world, He was born in a common Inn, but there was no room for him there but a­mong the beasts. At Inns commonly they have other business to do, than to enter­tain Jesus Christ, they must humour such guests as they may get by, Christ was poor. The Wise men bring tidings of him to Jerusalem, that he was born, that they had seen his star in the East; but they enquire where he was to be born: the learned of the Jews, the Chief Priests and Scribes certifie them where, but not a man went forth to re­ceive him. The Chief Priests had warm places, they eat up the sins of the people: The Scribes were wise, and too wise to receive any other wisdom: the people had peace and good customers, and generally they all feared Herod, as who deserved the name of a King: nor had they seen the Star, i. e. Faith and Hope (saith Anselm) and so all stayed at home.

Some received him, some few: but why some? why a few? for answer to this doubt, we must here distinguish between Christ in the flesh, and in the dayes of his flesh, and Christ in the spirit, and his dayes in the spirit. It is true, that the Word being made flesh is straitned: and such as the flesh is, such also is the letter to the spi­rit; and as the one so the other straitens it and obscures it, that it is received and believed but by a few. It's said, when all the Disciples forsook Christ at his passion, the Church was resolved into the Virgin Mary and St. John: But Christ in the dayes of his spirit is enlarged, and far more believe on him, and receive him: this was fi­gured by Joseph, Exod. 11. All the Sons of Jacob were Seventy; and Joseph died, and all his Brethren, and that Generation: after Joseph's death the Children of Israel were fruitful, and encreased abundantly: they encreased like fish. While the Lord Jesus, the true Joseph lived, his believers were but few; but according to his own prophesie, Joh. 12. When I am lifted up, I shall draw all men to me. Peter the fisher-man; and fisher of men caught them by thousands, Act. 2.

And the reason is, where the spirit of the Lord is, there is liberty and largeness. And those who preached Christ had Commission to go forth into all the world, Matth. 28. and Rom. 10.18. Their sound went into all the earth, and their words unto the ends of the world: And he who receiveth you receiveth me. Faith is offered unto all by the Lord, in that he hath raised up Christ from the dead, Act. 17.31.

In the dayes of Christs Spirit, they who have pierced him and wounded him, and slain him in their ignorance; they look upon him whom they have pierced, and crucifie their sins, whereby they had crucified Christ, believe on him, receive him. All which is a just upbraiding of this present Generation, who receive not the true Christ of God, but rather his enemy, as our Lord tells the Jews, Joh. 5.43. I am come in my fathers name, and ye receive me not; when another shall come in his own name, him ye will re­ceive: The Son of God comes in his Fathers name, nature, being, power, authority, to fulfill all the promises, which in Christ are Yea and Amen, to be Immanuel, Wisdom, Righteousness, Power, Mercy, &c. Such a Christ this Generation receives not: But if another, a false Christ come in his own name, as an envious Christ, a proud Christ, a covetous Christ, a wrathful Christ, i. e. such a Christ as will bear with, and likes well all these, and account them very good Christians: this is Antichrist, and he proves it vers. 44. How can ye believe, who receive honour one of another, and not the honour that comes of God only? How can ye believe who are envious, and esteem not the love of God, i. e. Christ? Col. 1. proud, and not humble, Matth. 11. wrathful, and not meek, as Christ? Matth. 11.

Repreh. The vain conceit of too many in this Generation, that they have received Jesus Christ, and believed on him, that he hath done and suffered all things for them, and that his obedience and righteousnes avails before God to all intents and pur­poses, as effectually, as if they themselves had done and suffered the same in their own persons. Whence proceeds this vain perswasion but from abundance of self-love, and a strong imagination?

Say you so? but doth not the Apostle say, Christ died for me, and gave himself for me? Gal. 2.20.

It is true, St. Paul saith so; and wherefore did Christ die for him? was it not for this that he being dead unto sin should live unto righteousness? 1 Pet. 2.24. And wherefore did Christ give himself for him? was it not that he might sanctifie him, and cleanse him by the washing of water by the Word? Ephes. 5.26. O when will men leave ci­ting the Scripture, as the Devil did? Matth. 4.6. Is thy case the same with St Pauls? his former words are, I am crucified together with Christ; Is it so with thee? then hast thou crucified the flesh with the affections and lusts: I live (saith St. Paul) yet not I, but Christ lives in me, and the life which I live in the flesh, I live by the faith of the Son of God, who died for me, and gave himself for me: And is this thy case? it is much to be feared that thou layest claim to what Christ hath done for thee, but art slow enough in performance of thy duty unto Christ.

There are many Scriptures so made to our mouths as this is, that if we can but pronounce them, whatever our condition is, we are perswaded by a strong fancy, and self-love, that they belong to us, when indeed the case is much otherwise: When Christ is received by such imagination he brings no comfort with him, but fear and perplexity, as Matth. 14.26. When the Disciples saw Christ walking on the sea, they were troubled, saying, [...], it was a fancy: But he said [...], which our Translators turn, be of good cheer, as they turn John 16. They were much for good cheer: the word signifieth confidite, fiduciam habete, have faith and confidence. [...], I am: there's a sure ground of faith and confidence, and receiving Christ, no fancy, but a real being. When he was come into the ship the wind ceased, and when we receive him, not a fancy instead of him, the flood of ungodliness ceaseth, and the evil spirit is quieted, and there followeth a great calm.

Consol. Though some, and they but few received Christ, yet let not those few despair, because few, there may be many more than thou knowest of. Elias thought he was alone, when the Lord told him he had many thousands besides him: though but few, the Lord takes care of those few. Act. 16. Paul and Silas are called by a Vision into Macedonia, and there to Philippi, and the work that the presidential Angel invited them to, is only Lydia, and afterward the Gaoler; yea, the divine wis­dom preventeth those who desire her—yea she goes about seeking such as are worthy of her; sheweth her self favourably unto them in the wayes, and meeteth them in every thought, Wisd. 6. And the wisdom of God confirms this, The true worshippers worship the Fa­ther in spirit and in truth, and the father seeketh such to worship him, Joh. 4.23.

3. So many as received him to them he gave power to become the sons of God, even as many as believed on his name.

Wherein we must enquire,

1. What these Sons of God are? And

2. How the Lord Jesus gives power to those who receive him, to become the Sons of God.

The Sons of God are

  • Natural,
  • Adopted.

1. The Natural, he is, to whom the Father saith, Thou art my Son, this day have I begotten thee, Psal. 2.

2. The Adopted Sons are here to be understood, to whom the Lord gives [...], as Power, Right, Authority, that's [...].

Reason. From the faithfulness of God, who hath promised the greatest and preci­ous promises that we should be partakers of the Divine Nature, having escaped the cor­ruption that is in the world through lust, 2 Pet. 1.

[Page 622]2. The bounty of Christ, who gives the spirit of adoption unto his believers, and thereby gives them power to become the sons of God.

3. In regard of those who receive him, they are only prepared and set in order unto faith in Christ, and receive him, and of him receive the end of their faith or reward [...], the salvation of their souls, 1 Pet. 1.8, 9.

Doubt. But this gift of the Son, seems not peculiar to those who have received Christ, but common even to all the Sons of Adam; for so it is said of Adam, that he was the Son of God, Luk. 3. ult. I answer with St. Austin, Credere, gratia est obedien­tium, posse credere natura est omnium; To believe, is the grace of those who obey, to hope possibly to believe, is the nature of all.

But we must distinguish these Three:

  • 1. Possibilitas, Possibility, which is a remote, material power undisposed.
  • 2. Potentia, Power, which notes a disposition.
  • 3. Potestas est gratia superaddita naturali, a grace added unto the natural power, which it perfects.

2. Why is it not said, that the Lord Jesus makes those who receive him Sons of God? but that he gives them power.

Surely the spirit of God imports thus much, That the believers who receive Christ, must not be wanting to themselves, but that they should put to their own endeavour to become the sons of God, to be led by his spirit, Rom. 8.14. Be ye learned ye Judges of the earth, Psal. 2.15. therefore the peacemakers shall be called the sons of God.

Observ. 1. Note hence what great love is this, that the Father hath shewn unto us, that we should be called the Sons of God? 1 Joh. 2.1. if sons then heirs, Rom. 8.

4. No man can make himself the Son of God: the Son of God gives that power to become the Sons of God.

5. Christ hath authority and power to bestow divine honours, upon those who re­ceive him, and believe on his name; so what is ascribed to the Father is given to the Son, Ephes. 4. He makes Kings and Priests unto God his Father, Rev. 1. This disco­vers and reproves the grand Imposture of these last times.

Men receive and believe in their Mammon, trust in their Riches, receive and be­lieve in Chemosh, the God of riot and drunkenness, yet will these men pretend and profess belief and receiving Christ above all other Christians; yea, they engross Christ to themselves, yea, that there are no purely Reformed Christians but them­selves, and since they have received Christ, all the benefits which come by Christ are theirs, they are the Sons of God.

This doubtless is Satans Master-piece, who as he transforms himself into an Angel of Light, and his Ministers into Ministers of Righteousness, so he imposeth this ar­rant cheat upon the credulous people, that he causeth his children to be reputed and taken for the children of God, covetous sons of God, proud sons of God, envious sons of God, such as profess catechetically, that nor they, nor any other can keep Gods Commandments, by what power soever God hath given unto his Church, but daily break them in thought, word and deed. Surely if these be Sons of God, they are born of blood, and of the will of man, and of the will of the flesh; they are born by equi­vocal Generation, as Frogs and Mice, and other Virmins.

Exhort. Receive and believe in the Lord Jesus Christ: to receive him, is to receive the wisdom, power, righteousness and holiness of God, the love and mercies of God; these, all these are Christ. They who receive him, receive power to become the Sons of God, like unto him.

What love is this of the Father? what love is this of the Son?

Every man assumes this honour to himself.

Were a man an Adopted Son to a Prince, he would not regard things of inferiour nature, his mind would be above them; Why art thou, being the Kings Son, lean from day to day? saith Jonathan to Amnon, 2 Sam. 13. Because he was the Kings Son, he must not be anxious and careful for the things of this life. O ye Sons of God, Cast all your care upon him, for he careth for you.

NOTES AND OBSERVATIONS UPON JOHN I. 23.

[...].

Ego vox clamantis in deserto, Dirigite (Syriac. Complanate) viam Domini, sicut dixit Esaias Propheta.

He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the Prophet Isaias.

IF a Cryer, or a Herald should present himself unto us with a Proclamation from the King, Si fortè virum quem conspexêre, silent, arrectisque auribus astant: what silence there would be? what attention and listening unto the tenour, and drift of the Proclamation?

A Cryer, an Herald, and as our Saviour saith, a Prophet, yea, I say unto you, more than a Prophet; an Herald, yea greater than an Herald, the King of Heralds, the Herald of the King of Kings, he comes unto us, and makes a Proclamation unto us in Name of the King of Kings: Vox clamantis in deserto, &c.

The parts are Two:

  • 1. The Herald or Cryer making Proclamation.
  • 2. The tenour and drift of his Proclamation.

The Lord, for his mercie's sake, grant unto the speaker the door of utterance, that he may open his mouth with boldness, and make known the intent of this Procla­mation, for which he is an Ambassador, that he may speak boldly thereof as he ought to speak: And he grant unto the Hearers the door of entrance, and hearing ears, that they may hear it with reverence and attention, and full purpose of obedience, as they ought to hear.

The voice of the Cryer requires no less of us; who after a negative description of himself, made upon inquiry, what he is, vers. 19. that he is not the Christ, not Elias, not that Prophet, vers. 20, 21. In the Text he describes himself positively and affirma­tively what he is, I am, faith he, the voice of a Cryer in the wilderness.

But how a voice? and of what a Cryer? and how, and why in the wilderness?

Aliud est verbum, aliud est vox, saith St. Anselm, A word is one thing, a voice ano­ther; first the voice sounds, then the word may be heard: St. John therefore calls himself a Voice, because he goes before the Word, the essential Word of God, and by his Ministry that Word is heard of men. He was called a Voice, because like a voice, [Page 624] he sounded before Christ the Word. He is well called a Voice, because the Voice is inferiour, the Word superiour: St. John shews Christ, as the Voice the Word: the Voice is heard, and with the hearing vanisheth, but the Word remains; as St. John spake of himself, in comparison of Christ, He must increase, but I must decrease.

The Voice stirs up the hearing, that the Word may be received: So St. John stir­red up the attention of the Jews, that Christ might be received.

These are resemblances of St. John unto a Voice, fit enough, but not so full as this: St. John, the Voice comes between two words: 1. the one Spiritual: 2. the other Bodily. The Voice ye know naturally is between two words; 1. the one inward, 2. the other outward: 1. The inward word is [...], that which we call verbum mentis, the notion, or thought of the mind, the thought of the heart, as St. Peter calls it, Act. 8. This thought may be, and is, before 'tis made up into an out­ward word, which is then [...], or, verbum oris, the word uttered by the mouth: the Voice in the middle of these two words, is, vehiculum intellectus, the charriot of the understanding, which conveighs the meaning of the inward word, now made up into an outward expression, unto the ears of the hearers, which before lay hidden in the heart: the resemblance is as fit as may be.

Christ according to his Divine Nature, is, verbum in corde patris, such unto his Father, as our inward thought and intention unto our heart. Christ being born, and become man, is made up as it were into an outward word, and uttered by the Voice, and that Voice is St. John: Let not any man think that this is an imagination, or violent and forced: 'Tis a resemblance which the Holy Ghost it self seems to aim at, Joh. 1. where the Evangelist, 1. describes the inward Word, In the beginning was the Word, and the Word was with God, and God was that Word; the same was in the beginning with God. Then

2. Before this essential and eternal Word was to be uttered, he describes the Voice whereby it was to be uttered; There was a man, saith he, sent from God, whose name was John; the same came for a witness, to bear witness of the Light, that all men through him might believe; as the Voice bears witness of the Word, vers. 6. &c. having de­scribed the Voice.

The Word (saith he) was made flesh, and dwelt amongst us, or in us. St. John then he is the Voice, for the Word cryes in the Voice, and Christ in St. John: And so we have found, 2. Who this Cryer is? 'tis God, 'tis Christ that cryes: But how can God be said to cry?

As there is an outward Cry and Cryer, so also there is an inward; an outward and an inward ear proportioned to them both: such therefore as the outward Voice of the Cry or Cryer is unto the outward ear, such also is the inward Word and Cry unto the inward ear.

1. Outwardly, God hath cryed in all men, which ever have spoken any Divine Truth from Heaven, even from the beginning: Catena in Matth. 3.

2. Inwardly, God cryes by his Inspiration and Revelation of his Will unto men: sometimes by way of information and instruction: 2. sometimes of check and re­prehension: 3. sometimes of complaint: 4. sometimes of consolation. Hitherto are to be referred all the Acts of Conscience, which are nothing else but Gods cryings in the soul; according to which we may understand that 1 Pet. 3.18, 19. By the spirit Christ went and preached, or cryed (the word is [...]) unto the spirits which are in prison. Thus also Wisdom or Christ cryes without, she utters her voice in the street, she cryes in the chief places of concourse, in the openings of the gates in the City, she ut­ters her words, Prov. 1.20, 21. Joh. 18.20. And doth not wisdom cry, and understand­ing put forth her voice, &c. Prov. 8.1, 2, 3, 4. Now because we are wont to all and cry to those who are afar off, or else to those who are asleep, deaf naturally, or wilfully stop their ears. God calls and cryes unto us, afar off from him by nature, further by sin, which makes a great separation, Isa. 59. which makes us deaf, and if we add hereunto wilful deafness, then this crying is complaining.

3. The voice of this Cryer was John the Baptist, who is here said to be the voice of a Cryer in the wilderness. That stands like a common term between the first and [Page 625] second part of the Text, and may well agree with both: 1. With the first in the historical sence: 2. With the later in the mystical, and the Prophet Isaiah repeats it, Isa. 40.3.

1. According to the historical sence, St. John was the Voice of a Cryer in the Wil­derness, where he was brought up, and lived till the day of his manifestation unto Israel, Luk. 1.80. the Divine Wisdom so ordering it, that hither he was conveighed by his Father Zacharias, lest he should be slain with the children, whom Herod slew in Bethlehem, Matth. 2.16. though the Tyrant put Zacharias his Father to death for concealing of him, Matth. 23.35. for that Zacharias is here meant, who was the Fa­ther of John the Baptist, according to Nicephorus, and others. The same Divine wisdom, ordination and appointment, may be accounted sufficient reason why St. John was thus imployed, especially if we shall add hereunto the ends why God thus im­ployed him, which are the two Offices of St. John, whereof, 1. The first is a Pro­dromus or Usher, to go before the face of the Lord. 2. The other of an Harbinger, to prepare his way before him. Ye have them both, Luk. 1.76. for as Kings and Princes had anciently, and yet have their Anteambulones, or Ushers to go before them, to declare their Majesty: so likewise anciently they whom Kings would honour had their Heralds and Cryers to go before them, and proclaim their honour: Thus the good Pharaoh honoured Joseph, as preferring him to be Lord of his house, and Ruler of all his substance, Psal. 105.21. so by causing him to ride in the second Charriot, which he had, and they cryed before him (saith the Text) Bow the knee, Gen. 41.43.

The like honour we read Ahasuerus did to Mordecai, causing him to be clad in Royal Apparel, to ride upon the Kings Horse, and to proclaim before him, This shall be done to the man whom the King delighteth to honour: For such, (both these Joseph and Mordecai) were Types of Christ, whom God the Father highly exalted, as Pha­raoh did Joseph; and gave him a name above every name, so that at the name of Jesus every knee should bow, Phil. 2. And hath raised him to great honour, as Ahasuerus did Mordecai, having committed all judgement or rule unto the Son; that all men should honour the Son as they honour the Father, Joh. 5.22, 23. So David cryes before him, Ride on, because of the word of Truth, &c. Psal. 45. And as these were Types of Christ, so their Prodromi, their Cryers before them were Types also of St. John, who is here described to be vox clamantis in deserto, he describes himself so.

Whence observe with me, the rare, the singular humility of St. John: the great Sanedrim, the highest Counsel of the Jews, many of them, thought so highly of St. John, that they doubted whether he were the Christ or no, Luk. 3.15. or if not the Christ, at least either Elias or another great Prophet whom they expected to accom­pany Christ at his coming; and this was the very time, when without fail, all, even the vulgar expected Messiah should appear, as 'tis plain by the Example of the Sa­maritan Woman discoursing with our Saviour, Joh. 4.25. And therefore the great Counsel send from Jerusalem Priests and Levites unto St. John into the wilderness, to know who he was, vers. 19. He might have been honoured as Elias, as the great Pro­phet whom they looked for, yea, even as Christ himself, if he would have but said he had been any of these, or but modestly denied it.

But what saith St. John! he had not the patience, no not so high a mind, as to stay the asking, whether he were any of these yea or no? and therefore he takes a­way the suspicion, he answers their thoughts, and prevents their words: how? [...], &c. he confessed and denied not; and again he confessed: what? when will he have done confessing? I am not (saith he) the Christ: as if he should bless himself from so high an opinion conceived of him: who? I! they are much deceived that think so of me, I am much grieved and troubled any should entertain so high a conceit of me, I confess it freely, openly, plainly, I am not he: As Paul a chosen vessel, who saith, I am [...], the least of all Saints, Ephes. 3.8.

O Beloved, would God every one of us were so lowly minded! what ever others think of us to conceive humbly of our selves: I fear the case is quite contrary with many, who measure themselves by themselves, 2 Cor. 10.12. or by other mens opinions of them, and those of the meanest and weakest judgements: As when Demosthenes [Page 626] passed through the street, one water-bearer in his hearing told another, This is De­mosthenes: the poor weak man could not lift himself high enough to be seen, though upon his tip-toes, &c. Not so St. John here. Will ye see the like modesty and hu­mility in other Servants of God? Not unto us Lord, not unto us, but unto thy name be the praise. The ingemination argues a great deal of earnestness: Thus when St. Peter and St. John had restored a lame man to his feet, Act. 3. and all the people ran toge­ther unto them, greatly wondering, vers. 11. Peter thus speaks unto them by way of prevention, Ye men of Israel, why marvel ye at this, or why look ye so earnestly on us? as though by our own power and holiness we had made this man to walk: no such matter.

The like Miracle ye read of, and a greater glory offered, and a stranger denial of it, Act. 14. where, when St. Paul had cured one that was a creeple from his mothers womb: the multitude lifted up their voices, saying, The Gods are come down to us in the likeness of men, and they called Barnabas Jupiter, and Paul Mercury, because he was the chief speaker, and the Priests and People would have done sacrifice unto them: But what do they? They rend their clothes, and run in among them, and cry out (saying) Sirs, why do ye these things? we also are men of like passions with you, &c. they deny glory as earnestly as most men hunt after it.

Come ye to St. John with such great names of Eliah, the great Prophet, the Christ? He is but a Voice, Vox & praeterea nihil: [...]. This, this is the part of a faithful servant, saith St. Chrysostome, not only not to arrogate unto him­self his Lord and Masters glory, but to repell, and utterly to refuse it, when the multitude would heap it on him.

2. In his answer is further observable, they ask quis es? who art thou? they knew his name, his stock, his lineage well enough; they question, and he answers by his office, by his calling, I am the voice of a Cryer; 'tis the place, the calling, the offices of a man that speaks a man. Contrary to the fancy of some, who think basely and contemptuously of professions, callings and trades of life, and so swell with the empty name of Gentility, that they think all men but themselves were born to work and drudge for them, and they ‘—Fruges consumere nati:’ Born only to hunt, and hawke, and whore, &c. eat, and drink, and sleep, and die, or think they have a privilege to do nothing.

O Lord, what account are these men able to give! whence it is that there are so many ‘— [...],’ So many slow bellies, so many sharking—hide themselves under the names of Gentle­men in this Kingdom, of all other places in the world; whereas abroad, the greatest Princes considering wisely the mutability and uncertainty of these outward things, and lest themselves should be idle, alwayes learn some trade, and at vacant times practise it. St. John thought he was no body, unless of some profession and calling: He was Vox clamantis.

3. Yet did not his office or humility so much depress him, but that he considered withall his dignity, that he was Vox; indeed, but Vox clamantis, the Voice of God, crying: The voice of the Preacher, it is the voice of God; and therefore saith our Saviour, He that heareth you heareth me, Luk. 10.16. And it is not you that speak, but the Holy Ghost, Mat. 10.20. The Preachers of the Word do but sound the word that God puts into their mouths, and then [...], Act. 2.4. they speak Apothegms; and he that speaketh, speaks [...], 1 Pet. 4.11. as the Oracles of God. And what a ground of confidence must this needs be to the Preacher of the Word! Clama, ne cessa, attolle Vocem, lift up thy voice like a Trumpet, Isa. 58.1.

The great folly and ignorance of those who blame this confidence; 'tis an argu­ment, that they who are confident, are, either 1. Not perswaded of the Word, they [Page 627] are to utter; or, 2. They are ashamed of it; or 3. They are afraid of those before whom they speak.

4. He calls not himself a speaker, but a voice; God is the speaker, who useth the voice, the voice sounds naturally when God speaks by his Prophets; Jeremiah would have hindered this, but his word was in me, saith he, as a burning fire shut up in my bones, and I was weary with forbearing, and I could not stay, Jer. 20.9. for the Lion hath roared, who will not fear? The Lord God hath spoken, who can but prophesie? Amos 3.8. for we cannot but speak the things which we have seen and heard, Act. 4.20. for prophesie came not in old time by the will of man, but holy men of God spake as they were moved by the Holy Ghost, 2 Pet. 1.21. Thus it's a constant phrase, the Word of the Lord came to the Prophet, and then the Prophet speaks, God cryes, and John is his Voice.

The Voice of a Cryer requires audience, and to it I exhort you; for our incite­ment hereunto, consider only who 'tis that cryes unto us, 'tis the Lord, John the Ba­ptist is but his voice: shall the trumpet sound, and shall the Lion roar, and the people not fear? Amos 3. Shall God, even the mighty God speak and cry, and shall not man, silly man, hear? Remember and consider what the Lord speaks, Zach. 14. The former Prophets have cryed unto you fathers, but they did not hear nor hearken unto me, saith the Lord: your fathers, where are they? &c. my word and my statutes, did they not take hold of your fathers? your fathers perished: But the same word, the same cry continues for ever. St. Peter tells us, what's become of your fathers, 1 Pet. 3.19, 20. So wisdom threatens, and 'tis often repeated in Scripture, Prov. 1.24. We do hear the voice of the Cryer, and why then doth he yet complain? though in danger of the Law, that because our itching ears are not well rubbed at our own Churches, we run unto others, yea, leave our callings to ride many miles to hear a good man, and do ye say that we do not hear the voice of the Cryer?

Beloved, though the voice of the Preacher be the voice of God, yet 'tis one thing to hear the voice of the Preacher, and another to hear the cry of God: this distin­ction God himself warrants for good, Isa. 58.1, 2. Cry aloud (saith God unto the Prophet there) spare not, lift up thy voice like a trumpet, and shew my people their transgression, and the house of Jacob their sins; yet saith he, they seek me daily, and de­light to know my wayes, as a nation that doth righteousness, and forsook not the ordi­nances of their God: as if he should say, if they were my people, and heard as they ought, they would do righteousness: More plainly, Ezek. 33.30. Son of man; the children of this people speak one to another, saying, Come I pray you, and hear what is that word that cometh forth from the Lord, and they come unto thee as the people com­eth, and they sit before thee as my people, and they hear thy words, but they will not do them; for with their mouth they shew much love, but their heart goeth after their cove­tousness: And so thou art unto them as a very lovely song; of one that hath a pleasant voice, and can play well on an instrument, for they hear thy words, but they do them not. Doing the word of God is to hear his word; and therefore the word, to hear, in all the learned tongues, as [...], and audire, words of ordinary use, signifie to obey. To this purpose is that place, Eccles. 5.1. urged for unmannerly squatting when we come into the Church, and hear the Minister is reading or preaching: Keep thy foot when thou comest into the house of God, and be more ready to hear than to offer the sacrifice of fools.

A fit argument for this much hearing and little doing age: Alas! they consider not, that the Lord there speaks of obedience to be preferred before sacrifice, as Sa­muel speaks plainly, 1 Sam. 15.22. To obey is better than sacrifice, and to hearken than the fat of Rams: and therefore the spirit of God, now it hath exhorted us to hear his Voice, it saith not thus, To day, if ye will hear his voice, then stop not your ears, but, harden not your hearts, Hebr. 3.7.8. And our Saviour exhorting his Disciples to hear his Word attentively, Luk. 3.49. let these things, saith he, sink into your hearts. Let us therefore now make enquiry, the voice of the Lord cryeth to the City, or the Town, Mich. 6.9. hear ye the rod, and who hath appointed it: Are there yet the trea­sures of wickedness in the house of the wicked, and the scant measure that is abominable? Shall I count them pure with the wicked balances, and with the bag of deceitful weights?

Beloved, the Lord hath spoken unto us in our prosperity, Jer. 22.21. he calls to us to hear the rod, the rod of his anger: the Plague is Gods rod; how long hath he called unto us by that! yet that could not awaken us: then he called unto us by another rod, by his Sword: and are there yet, saith he, the treasures of wickedness in the house of the wicked? though I have smitten ye, have ye not yet heard this rod, this voice of the Lord to the City? our pride, our covetousness, our fraudulent deal­ing, &c. these have made a rod for us, Isa. 9.13. Behold the day, behold it is come, the morning is gone forth (that is the beginning of our affliction (as I lately shewed) the rod hath blossomed, pride hath budded, violence is risen up into a rod of wickedness, Ezek. 7.10, 11. O let not the Lord complain of us, as he doth of his people, Amos 4.10. I have sent among you the pestilence; your young men have I slain with the sword, and I have taken away you horses, and I have made the stink of your lamps to come up into your nostrils, yet have ye not returned unto me saith the Lord. He who now threa­tens us with Famine, and it naturally followeth the Plague and Sword, [...]. O let us take it as spoken to our selves, which ye read vers. 12. of the 4th Chapter: Therefore thus will I do unto thee O Israel, and because I will do thus unto thee, prepare to meet thy God O Israel: To day if ye will hear his voice harden not your hearts. Thus going to our God with humiliation and obedience, we know not but that it may move the Lord to turn unto us in mercy, 1 King. 21.27, 28, 29. Because he (even Ahab) humbleth himself before me, I will not bring the evil in his dayes. The like story ye read of Rehoboam, 2 Chron. 12.7. and of Josiah, 2 Chron. 34.27, 28. Prepare ye the way of the Lord.

I find this way clogged by them, who I had hoped would have well prepared it for me, for they cannot agree among themselves, which it is; and when they have at length agreed in the general, diversi abeunt, they go every one their own way. I will not trouble you with reciting several Opinions; without further conjecture, that surely must be the way here meant, wherein John Baptist, the Prodromus of Christ walked; and that our Saviour tells us, Mat. 21.31. was the way of righteousness: John came unto you in the way of righteousness. And this is that way of righteousness whereof the Prophet David speaks, Psal. 85.13.

Where having spoken of the Advent, or coming of Christ, as 'tis plain as our Church interprets it, appropriating the Psalm to Christmas day; he closeth the Psalm thus, vers. 13. Righteousness shall go before him, and he shall direct us in the way of his steps. This way of righteousness that goes before him, the Baptist here exhorts us to pre­pare: which according to the difference of preparing wayes, is two wayes done: 1. Removendo, 2. Ponendo: for whereas they who prepare a way, and make it fit for travel, they purge and cleanse it from dirt and filth, they level it, and make it equal and plain, they staighten it, and take away obliquities, and then pave and gravel it; all these are required of us in this word [...], for therefore some Tran­slations, according to the first, have repurgate, purge and cleanse the way of the Lord, which comes nearest to the Hebrew [...]. Others following the Chaldee Paraphrast, Isa. 40.3. And the Syriack in the Text, have the second Complanate, make the way even and plain: others express the Greek fully (rectas facite) and in the Text, Diri­gite, make straight the wayes of the Lord.

1. The first importing, purging and cleansing; signifieth 1. The nature of sin to be defiling; and 2. that we are defiled with it, and have corrupted our way; and there­fore ungodly men are compared to a Snail, Psal. bribers guild their way. 3. And stand in need of cleansing: the filth to be purged out are the lusts of the flesh, fornication, adultery, lasciviousness, drunkenness, gluttony, [...], filthy lucre, and filthy communication about these uncleannesses, these defile a man: Confer Notes in Psal. 26.6.

2. The second (Complanate) make the way of the Lord plain and even, which the Prophet especially seems to aim at,, Isa. 40.3, 4. and imports that we are in extreams, either, 1. too much dejected and cast down by despair, by reason of our sins; or 2. too much presumptuous and proud; and therefore they who are thus dejected are to be comforted; and as our Saviour speaks, To lift up their heads because their re­demption [Page 629] draweth nigh: And comfort ye, comfort ye my people. And they who are proud are to be brought low and levell'd by the Word, which is an hammer, and eve­ry high thing is to be brought into subjection unto the obedience of Christ. Sela. Every mountain, &c. Isa. 2. not so great need of the other.

3. The third (Dirigite, or rectas facite vias) which the Prophet, Isa. 40.4. speak­ing in the person of St. John, aims at, (the crooked shall be made straight) imports that we are [...], as our Saviour speaks, a crooked generation; that our wayes are crooked, and have made our selves crooked paths, Isa. 59.8. like the crooked Serpent, Job 26.13. and not only crooked, but deaf Adders, that stop their ears; though the Lord cry unto us, and bid us cleanse our wayes, the only means is to hearken to the voice of the Cryer; He gives knowledge of salvation, [...], for the remis­sion of our sins, Luk. 1. Because 'tis vox clamantis Dei, he gives not only knowledge, but power also of so doing; and therefore the Lord saith, that St. John shall prepare his way before him, Joh. 1.10. that Jeremiah shall pluck up and plant; that St. Paul shall open the eyes of the blind. But first we must remove all other clamours, both our own, and all clamantia peccata, crying sins, all clamours of outward things, though in themselves in their measure good: But when we hearken too much after them, when Martha is troubled too much about those many things, she is hindered from hear­ing the cry of wisdom: Solis namque visibilibus serviunt, & idcirco nil supernae suavi­tatis intrinsecus audiunt, quia eos in aure cordis curarum secularium surdi tumultus pre­munt; worldly afairs make such a dinn in the ears of the soul, that the voice of God cry­ing to us is quite drown'd, Gregor. Moral. libr. 30. cap. 9. Most mens ears are taken up with this hubbub; so that thought the Scripture speak most plainly, yet they un­derstand it not; the mind being otherwise imployed, Oblata ob oculos non videmus, so quae auribus objiciuntur; to whom shall I compare this Generation? yea, they seem to hear the Scripture it self speak to their humour, as the covetous wretch, He that cares not for his family is worse than an infidel; and that makes him worse than an in­fidel: (Castellio impedimenta) we have an English Proverb sutes them well; As the fool thinketh so the bell clinketh. And so long they have been accustomed to this, that like them who dwell at the Catadupa, the falls of Nilus, they hear not the fall of it; these are insensible of their own deafness and absurdity: Thus the Lord speaks to his people, whose ears were taken up with the cry of their sins, Isa. 30.1. and worldly things, vers. 6. Therefore they hear not the Law of the Lord, vers. 9. The best way therefore is to stop our ears to these cryes, and go out into the wilderness, there to be soli cum solo Deo: thither the Lord takes the Church, and speaks to her heart, Hos. 2.14. Then may we say with David, I will hearken what the Lord will say [...], in me, Psal. 84.9. Then thine ears shall hear a word behind thee, saying, This is the way walk in it, Isa. 30. vers. 21. Pray unto the Lord that he would be pleased to say Ephphatha unto our deaf ears, that they may be opened, and so we may hear the voice of the Cryer, and prepare the way of the Lord.

More NOTES and OBSERVATIONS on JOHN 1.23.

[...].

He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Isaias.

THe Jews divide the Inferiour World into three parts, the Desart, the Land Inhabited, and the Sea.

The Defart or Wilderness, whereof we are now to speak, may be consider­ed, according to what it wants, or according to what it hath.

1. According to what it wants; the Prophet Jer. 2.6. describes a wilderness, a land not sown, a land of desarts, and of pits, a land of drought, and of the shadow of death, a land that no man passeth through, and where no man dwells: these, and such like are the wants.

2. Somewhat also there is positive and present there, as the wild beasts, Mark 1.13. an howling wilderness, Deut. 32.10. and evil spirits, which resort unto the wilder­ness, and desolate places, Matth. 12.43. into such a wilderness goes John the Baptist; such a wilderness is that wherein the Lord cryes by the voice of John the Baptist.

This of late most flourishing Kingdom (Wo, wo, wo to them by whom the offence comes) is now becoming such a wilderness, if the Lord still permit the Sons of Abad­don and Apollyon, the sword men; but I will not carry your thoughts to things with­out ye.

Into such a wilderness goes John the Baptist.

1. That by austerity and strictness of life, he might imitate those spiritual Ere­mites, Moses and Elias, who was a type of John, Matth. 11. by sequestring himself from the sins of the inhabited wicked world, for sin increaseth commonly with the increase of men, Gen. 6.1. when men multiplyed upon the face of the earth, sin multi­plyed and increased with them.

2. Whereas the Gospel was to be preached principally unto the Gentiles, and that many of them should embrace it, they were typified by the desart, not to the Jews, which were typified by Jerusalem, and the inhabited places of Judaea: John prepa­red the Lords way in the desart; this was also prophesied before, Isa. 54.1. Sing O barren, thou that didst not bear, for more are the children of the desolate, than the chil­dren of the married wife, faith the Lord, Isa. 32.15, 16. and 35.1. and 49.19. and 43.19.

3. A third reason may be added from the consideration of the corrupt age of the Church, wherein John the Baptist came, insomuch that he might seem rather to be in a desart among beasts and devils, than in places inhabited by men properly so called; All man, being the fear of God, and keeping his Commandments, Eccles. 12.13. and therefore John called them a generation of vipers, Mat. 3.7. Yea, he who degene­rates from this is worse than a beast; for the wild and savage beasts how cruel so­ever, are not cruel against their own kind, nor against others, but only for the satis­fying of their hunger: whereas Homo homini Deus, one man was to be a God unto another; but now Homo homini Daemon, one man in his corrupt estate is a devil un­to another: Yea, the devils themselves, in respect of man, will not be divided against devils, lest their kingdom should not stand: But man, though an house, and kingdom divided against themselves cannot stand, yet men will be divided against men, let Houses, and Cities, and Kingdoms, Common-weals, and the whole Race of Man­kind be ruined and destroyed, it matters not, so some men may have their will: they have less care of their own preservation than the devils themselves have of theirs; and therefore John the Baptist chose rather to dwell in the wilderness among the [Page 631] beasts and devils than among such men: this is no conjectural reason, Beloved, but a real one, for ye shall find the Prophet Jeremiah of the same mind upon the same grounds, Jer. 9.12. O that my head were water, and mine eyes a fountain of tears, that I might weep day and night for the slain of the daughter of my people. O that I had in the wilderness a lodging place of wayfaring men, that I might leave my people and go from them, for they be all adulterers, an assembly of treacherous men. Jeremiah and John thought themselves safer in the wilderness among beasts and devils, than among such falsly called men: But here some doubt may arise, touching the very literal under­standing of these words; Whether we ought so to retire our selves from the world, that we should go into the wilderness, or some solitary place, that so we may hear the Lords voice.

For answer to this, there is not the same reason of all men; howsoever the out­ward figure of mens bodies may be like one another, yet the dispositions of their minds are extreamly differing; so that quot homines, tot sententiae: wherefore our Lord saith, Non omnes capiunt hoc, and every one hath his proper gift: Howsoever therefore the Lord hath propounded a common salvation unto all sorts of men, Jude vers. 3. whereof all sorts of men are capable, and hath prescribed common means, which all men might make use of, if they will be saved; as repentance, faith, and new obedience: yet several and particular means may be made use of also, accord­ing to the manifold variety of dispositions and inclinations of sundry men, as also ac­cording to the divers ranks and orders of men, whereas therefore some men are of a more free and active spirit, they are rather inclined to an active life, to live in luce, & vita communi: Others of a more sad and melancholick disposition, are rather in­clined to retiredness and contemplation: and such as these I conceive some of the ancient Monks and Eremites to have been, such, as sequestring themselves from the world, and worldly imployments, have consecrated themselves unto God, dwelling alone, remote from others, and leading a solitary life only between God and them­selves. For howsoever I approve not the late superstitious and forced Monkery of the popish Anchorites, yet a pious solitude, and holy retiredness from the tumults and troubles of the world; I conceive not only not unlawful, but for some dispositions of men very needful and expedient. It's the speech of Austin, Epist. 76. Non erit bo­nus Clericus, qui non fuit bonus Monachus; and for this reason only, Plato chose a place for his School without Athens; but the Schools of the Prophets and Universities have been seated by the Ancients in places remote from Cities, and the frequency of men. And indeed, I conceive, most Religious men in their declining years, who have spent their younger time in wordly imployments, desire to retire themselves unto greater privacy.

This also ma be observed in regard of the divers ranks and orders of men, for when the Lord would train up such as he would make radices communitatis, publique persons, and such as might instruct others, he spake unto them apart in the silence of the night, in the fields, in the desarts and wilderness, in mountains, in vallies: Thus he spake to Noah, to Abraham, to Isaac, to Jacob, to Moses, to Samuel, to David, to all the Prophets: But a change of place is not so necessary as a change of mind; he who fulfills not the lusts of his flesh, who minds not earthly things, and though he live among men, among wealth, among honours, yet is a stranger to them, and esteems them only as they are; such an one is an Eremite, a stranger to the world; he dwells with himself, and with his God, converseth with him, and becomes like to him: Such a wilderness was figured by that, through which Gods people passed in their journey to the Land of Canaan, and by that where John the Baptist preached.

Such a wilderness is the wildered heart of man, or to speak more plainly, such a condition, and such a state as this, the Lord requires in all those who are to be tem­pted, tryed, and proved, and prepared for himself, a comfortless and forlorn condi­tion. David found himself in this wilderness, Psal. 143. My spirit is overwhelmed within me, my heart within me is desolate: In such a desart and wilder'd heart, the Lord rather cryes, for these Two reasons, especially,

1. The heart being sequestred from all secular and worldly disturbances, and di­vested [Page 632] and denied of worldly helps, is the more vacant and disposed to hear the voice of God; for this respect both Moses and Elias, and John the Baptist went into the wil­derness to hear the voice of God; and the Lord saith to the Church, I will allure thee into the wilderness, and there speak unto thy heart, Hos. 2.14.

2. The heart is not only fitted and disposed by want of secular and worldly helps, but in a sort constrained by the enforcement of positive and present enemies, tem­ptations from the evil beasts and evil spirits to desire it, to hearken to the voice of God, and he must needs go (we say) whom the devil drives.

3. Thirdly, such a desart and forlorn condition the Lord requires in all such as he receives to be his Disciples, Luk. 14.25-33. Every one of your that forsakes not all that he hath cannot be my Disciple, it is required of him, who ever is fit to be a Disciple of Christ: [...], as the Philosopher. Nor will you take an Apprentice, but he shall be able to write and read: they who will be Christs Disciples or Apprentices, which is the same, they must go into the wilderness unto John the Baptist, and hear Gods voice of him, before they can be received to be the Disciples of Christ: for beloved, it is not such an extempore business to be a Disciple of Christ, as 'tis conceived by some, who out of pretence of magnifying Christ and his merit, or out of favour of their own lusts, or out of ignorance of the Scripture (which truly is not so much heeded as the glosses and writings of men upon it, and the received vulgar tenents, which are taken for granted) for one or more of these reasons, they transgress and pass over the Law, and leap over John Baptist's head, and so at one step go out of Aegypt into the heavenly Canaan, without passing through the wilderness; they will be John's Disciples immediately, whether he will or no, without hearkening unto John the Baptist.

1. Observe then, a common duty necessary for all those who would be Christ's Disciples, and Christians indeed; would they hear the Lords voice? let them go in­to the wilderness, for do we think our Lord would send his Minister to speak where there was not an ear to hear? he speaks in the wilderness, and thither must we go to hear him: And therefore we read, that when John preached, Luk. 3.10. the com­mon people went to him, and he teacheth them: then the Publicans, vers. 12, 13. then the Soldiers, vers. 14. and John the Baptist preacheth there still, the Lord cryes still in the wilderness of the heart; if men would go out unto him out of Aegypt, out of Jerusalem, out of all worldly corruptions to hear him. Thus David was in the wil­derness, Audiam quid in me loquatur Dominus, (Psal. 85.9, 11.) for he shall speak peace unto his People, and to his Saints, yea, and to those, qui convertuntur ad cor.

2. Observe the perverseness and untowardness of our nature; a fat Land, and plenty of all things ought to lead us unto our God; but such is our perversness, it makes us rebels against our God, and drives us from him; of this the Lord complains, Jer. 2.31. Have I been a wilderness unto Israel? a land of darkness? (q. d.) No; I have been [...], an all-sufficient God unto thee, yet we will not hear him, Deut. 32.15. Jesurun waxed fat and kicked, like a fat bullock in a rank pasture kicks its own damm: (so Jesurun seems to signifie, coming of [...], that signifieth a bullock,) Neh. 9.25, 26. They took strong cities, and a fat land, and possessed houses full of all goods, wells digged, vineyards, and olive-yards, and fruit trees in abundance: so they did eat and were filled: and what then? then they should take heed that they forget not the Lord their God: this is Gods caveat unto his people, Deut. 6.10, 11, 12. But they, when they had eaten, and were filled, they became fat, and delighted themselves in thy great goodness, and they turn disobedient, and rebelled against thee, and cast thy Law be­hind their backs, Rom. 2.4. Jerem. 22.21. I spake unto thee in thy prosperity, and thou saidst, I will not hear; this hath been thy manner from thy youth, that thou obeyedst not my voice. Our case beloved! The Lord seated us in a plentiful Land, and afford­ed unto us the choicest of his temporal and spiritual blessings, peace and truth; such favour hath been shewn unto us, yet we would not learn righteousness: In the land of uprightness, we have dealt unjustly; The Lord spake unto us in our prosperity, and we said we would not hear, we have grown fat and kicked, and this hath been our custome from our youth, that we have not obeyed the voice of the Lord our God.

Reproves. Those who will not go out of the crowd to hear the Lords voice; mens worldly affairs make such a din and noise in their inward ears, that they cannot, they will not hear the Lords voice, like those who live at the Catadupa, or fall of Nilus, they are deaf, and can hear no other sound, and therefore will not come out of Aegypt: Intus existens, prohibet alienum; they have hearkened so long to the beasts and the devils voice, that unless John speak according to that, they cannot, they will not hear him. Prov. Nisi ea dixeris quae sunt in corde ipsius, unless you speak such things as are in their heart they will not hear.

It's a dreadful thing to consider what the Lord threatens his own people, Deut. 28.47, 48. the very same the Lord seems now to threaten unto us, he spake unto us in the time of our prosperities, that we would go into the wilderness, forsake all and follow him; and we said in our life (the truest word) we will not hear; and there­fore he now threatens to make us a wilderness, to take away all those things which in our affection we would not forsake, and so he will make us serve him in the want of all things; this hath been Gods method and way of dealing with his own peo­ple, Hos. 2.6.14. We shall now know experimentally that there is no safety but in our God.

2. Those who hear the beasts, every beastly lust cryes in the motions of it, either from others, or from our own hearts, the howling wilderness within us; the wild beasts of the wilderness were with the wild beasts of the Island; the Satyr cryes unto his fellow: these are heard. The Foxes craft and subtilty; the Doggs envy, detraction, backbiting and slandering, the Swines drunkenness and sensuality, the Wolves, Bears, Lions and Tygres, Cruelty and Rapine, these cry and are heard: Yea, the devil cryes in the wilder'd heart of man: Zym meets Jim, the Satyr, and the night waster cryes to his fellow and are heard; blood-thirstiness and lying are sins proper to the devil: In regard of the first, he is called [...], a destroyer, whence the Jews at this day entertain the Christians with this name, welcom shed. And the devil is therefore called Abad­don [...], Apoc. 9.11. such an evil spirit at this day possesseth the wilder'd heart of man, such a blood-thirsty lying spirit speaks to them and is heard, Joh. 8.44. Ye are of your father the devil, and the lusts of your father ye will do: what are they? He was a murderer from the beginning, and abode not in the truth: when he speaks a lye he speaks of his own, for he is a lyar and the father of it. O that bloody minded men, and such as uphold their gain and credit with lies, would at this day consider whose voice they hearken unto! whose voice mean time they neglect and will not hear. O would God they would seriously consider what the Lord threatens, Prov. 1. But alas! may some poor soul say, I have left the flesh-pots of Aegypt, and I have left Jerusalem, the false righteousness, and am come into the wilderness to hear the voice of my God: and here I looked for some refreshing, some joy, some con­solation, when (alas!) I met with nothing else but fears, and cares, and grief, and molestations, distracting thoughts and astonishments; I am here alone like an Owl in the desart, surely I have made an ill change: [...], is generally true: O say not so poor soul, thy condition for the present appears to thee somewhat irksome and disconsolate, for no affliction for the present seems joyous but grievous, Heb. 12. and where we read we count them happy that suffer, Jam. 5.11. it is rather to be ren­dered who have suffered [...], for neither they who suffer, nor other accounts those happy who suffer while they suffer, Lam. 3.15. thou art in Marah, where the Lord fills thee with bitterness, and makes thee drunken with wormwood; and feeds thee with the bread of adversity, and gives thee plenteousness of tears to drink. Art thou too good to drink of the cup that thy Lord drank of? he saith thou shalt drink of it, Mar. 10.39. thou thoughtest, because thou hast left the lusts of thine eyes, and the lusts of thy flesh behind thee, therefore thou must have thy desires presently satisfied with spiritual joyes and consolations: But thou deceivest thy self, remember how thou but lately drinkedst in iniquity like water, and canst thou hope presently to be satisfied with the plenteousness of Gods house, and that he should make thee drink of his pleasures, as out of the river? Psal. 36.8. Now thou art come thy three dayes journey into the wilderness, and thou art now in Marah, Exod. 15.7. See thine own [Page 634] condition in the Israelites, Exod. 15.22. They went three dayes journey into the wilder­ness and found no water, and when they found it, it was bitter; they then murmur against Moses, then Exod. 16.2, 3. they came into the wilderness of Sin, a bushy and thorny wilderness, as the word signifieth, which typifieth cares and sorrows, Mat. 13. and now they expected at least as great pleasure and contentment as they had in Aegypt, and here contrary to their expectation they had nothing to eat; however think not of going into Aegypt, Gen. 26.1, 2, 3. And this is thy condition, but be not thou so unthankful as to murmur against thy God; for this very story was writ­ten, that thou mightest not murmur, 1 Cor. 10.10, 11. thou art not wholly comfort­less, thou hast Manna here, Exod. 16. the Lord makes Marah for thee, Gal. 3.13. 1 Pet. 2.21, and 24. 2 Cor. 1.5, 7, 10. Rom. 5.3. thou hast water out of the rock, thou hast the blessed Sacrament, the spiritual meat, and the spiritual drink, 1 Cor. 10. and this Rock is Christ, yea, the Lord himself guides thee, Christ is with thee: thou thinkest some strange thing happens to thee, 1 Pet. 4.12. thou thinkest thy self alone in this wilderness, it is not so: St. Peter writes to strangers, 1 Pet. 1.1. such as thou art; and surely it was their thought concerning their own condition, but the Apostle corrects it, 1 Pet. 5.9. Thus Eliah thought himself alone in the wilderness, thus David, Psal. 102.6, 7. the Lord called Abraham alone; but this is for thy greater good: thou thinkest not of the sins of thy fore-passed life; true it is, that upon thy coming out of Aegypt thou art forgiven thy sins, yet, art thou yet purged from them? hast thou not yet a malignant party within thee? as there was a mixt company came with the Israelites out of Aegypt into the wilderness, Exod. 12.38. The Lord is now working out that mixt company, Ezek. 20.35, 36, 37, 38. thus Moses tells the Israelites, Deut. 8.15, 16. The Lord will make water-springs in a dry ground, Isai. 43.19, 20. Exod. 44.3. Joh. 3.5. and 7.38, 39. Beloved! because men have not had the patience to pass through this forlorn estate, this desolate wilderness, they have either fall'n down in despair, or turned back into Aegypt, a licentious course of life, the condition of thousands at this day.

Exhort. To go into the wilderness to hear the Lords voice: were this exhortation made unto us with respect to an outward wilderness, and the hearing of the Lords voice there. I doubt not but many to satisfie their curiosity would go very far: our Saviour rebuketh the people who did so, to hear John the Baptist, what went ye out into the wilderness to see? but this exhortation pointeth inwardly at the heart, and our return thither (as the Prophet speaks, Isa. 46.8. Reddite praevaricatores ad cor.) how few will listen to it? how many more fewer obey it?

And the reason is, it's a reflex act, and therefore more difficult than a direct, and we are more hardly perswaded thereunto; this is an act that every man can do, yet men will hardly be perswaded hereunto: Thus we can examine things without us, judge other men, prove other mens works, but we are hardly brought off to the exa­mination of our selves, and the judging of our selves, and proving of our own works.

The introversion and going into our own hearts: ‘In sese nemo tentat descendere, nemo,’ Yet in these acts consists the essence of our Christian life, every man will hearken what the Lord speaks to the outward ear, few consider what he speaks unto their heart: But,

1. There the Lord cryes, there his word is to be heard, Rom. 10.8. It is not far off from thee; 'tis in thy mouth and in thy heart: Truly, beloved, I have heard of many, and know some, who have travelled far in the world, in search of the true Re­ligion, that they might hear the Lord speak unto them, who at length returned a­shamed, that they sought that far abroad which they might have found sooner at home.

2. This was mystically understood by Moses, when he so often and earnestly ur­ged Pharaoh to let the people go into the wilderness, that they might serve the Lord: Pharaoh was content that Israel should offer sacrifice to the Lord in Aegypt, Exod. 8. [Page 635] 25. But Moses tells him, they knew not with what they should serve the Lord till they came into the wilderness, Exod. 10.26. Now by Pharaoh the Ancients understood the Devil; now the Devil is content, Gods voice should be heard, so his may be heard too: so they will hear Gods voice in Aegypt, (so sin is typically signified, Mich. 7. and Apoc. 11.8.) but the Lord is instant by Moses, that the people go out of Aegypt into the wilderness; till they came into the wilderness they knew not the Lords will: and 'tis our case, till we have forsaken all that we have we cannot be Christs Disciples, we cannot know his will or do it, Luk. 14.33. and therefore the Apostle perswades the Romans to go into this wilderness, to be unconformable to this present world, Rom. 12.1, 2. that they might prove and know what was that good, that acceptable and perfect will of God: and thus the Prophet Daniel confesseth, Dan. 9.13.

3. They had not the Manna till they came out of Aegypt into the wilderness, nor then, till the meal failed which they brought out of Aegypt: Nor let any man hope, that he should taste the heavenly consolation, which makes us forget all our labours and sorrows untill he come out of Aegypt, and have put off his affections to earthly things, and is come to the retired wilderness of his own heart.

4. We may put off this most necessary duty, and deceive our selves, but let us be assured, that unless we pass through this wilderness, it is impossible, that ever we should come to the Land of Canaan: Ab extremo, ad extremum, non pertransitur nisi per media. That which most deterrs us is a solitary condition, which we fear, but indeed there is no such matter, we are not alone, for the Lord is with us, and leads us through the wilderness, Jer. 2.2, 3. Mark here how lovingly the Lord takes that, his people following him through the desarts, he leaves it not unrequited; All that devour Israel shall offend, evil shall come upon them, he that toucheth them toucheth the apple of his eye. Beloved, we are all prone enough to lay hold upon the promises, but they belong only to those who follow the Lord into the wilderness, they are a­lone who are without God: Confer Judg. 16.7.20.

5. To and through this wilderness all the Saints of God have gone, Abraham, and Moses, and David: All the Prophets, both one Elias and the other, Christ himself and his Apostles. In this wilderness the Church hides her self, in time of persecution, Rev. 12.1. unto the 14. And truly (for we have spent too much time in pursute of worldly things, in the Devils City, of which David speaks, Psal. 55.9, 10, 11.) it is now high time that we hasten thither, and therefore David wisheth himself wings to fly thither, Psal. 55.6, 7. there we shall hear the Lord, and the Lord will hear us.

6. That we may the better be moved hereunto, we must know that that term à quo, that from whence we are exhorted to depart, it's the Devils Kingdom, the Devils City, 'tis the Spiritual Babylon, whence we are so often exhorted to go out; consider her sins, Psal. 55.9, 10, 11. consider her plagues. Let us not content our selves with confutation of the popish Eremitage, calling them Babylon, and pleasing our selves with the names of Sion and Jerusalem, for while we call them Babylon, and they call us Whore, like two strumpets calling one another, neither goes out of Babylon as we ought.

2. Consider the term ad quem, when we are departed out of this Aegypt, this Ba­bylon, the Lord will receive us; when we are empty of all things else, then we shall be filled with him, who is the fulness of all things: when we are in the desolate and solitary wilderness, he will dwell in us: when we come into the desart where there is no way he will walk in us, 2 Cor. 6.16, 17, 18. and 7.1. Having these precious promises. (Dearly Beloved!) let us cleanse our selves from all polution, &c. let us pre­pare the way of the Lord: His judgements now in the earth should teach us to learn the way, as the Prophet, Isa. 26. When thy judgements, &c. Amos 4.12.

Prepare the way of the Lord.

We must enquire, 1. What is meant by the way of the Lord? 2. What it is to prepare the way of the Lord?

1. By a way we are to understand the manner of life, or course of living: The way of the Lord is that wherein he walks, and lives, and delights, Gen. 18.19. that way is justice, and judgement: I know that he will teach his children after him, and they [Page 636] shall obey the voice of the Lord, to do justice and judgement, That way wherein he commands us to walk, and live, and delight; that way whereby he comes unto us, that way whereby we come unto him; the way of Gods Commandments, the way of Righteousness; these are all one and the same, 2 Pet. 2.21. Christ himself is this way. In this way of the Lord came John the Baptist, Mat. 21.32. and this is the way we must prepare: yet as in a way which leads to the same term and end, there are di­vers stages or parts, so in this way of the Lord: there is 1. a beginning or entrance into the way; 2. there is a progress and consummation of it; John the Baptist here speaks of the beginning of Gods way, so it is expresly called, Mar. 11. This is the way of righteousness which goes before the Lord, Psal. 85. ult. where the Psalmist having spoken of Christ and his coming, vers. 9.12. at vers. 13. Righteousness, saith he, shall go before him, (i. e.) before Christ, and shall set us in the way of his steps, (i. e.) in the perfect way of righteousness, whereof Christ himself was a guide, an example, that we should follow his steps, 1 Pet. 3.

Observ. 1. The Lord hath a way: As there is a way of sinners, a way of the ungodly, Psal. 1. so there is a way of God. Gen. 18.19. wherein he and his Saints walk, the way of humility, the way of charity, the way of peace, they way of holiness and righ­teousness, the way of everlasting life.

Observ. 2. This way wants preparing, like a way lying near the Sea, the waters cast up mire and dirt upon it, Isa. 57.10. 'tis of it self a pure and undefiled way, wherein we are invited to walk humbly with our God, Mich. 6.8. this way is encum­bered with pride and high-mindedness, with swellings, and tumults, 2 Cor. 12.20. Gods way is a way of peace, and holiness, wherein he and his Saints walk, but the same way is a way of holiness, peace and holiness walk together in it, Heb. 12.14. the Prophet, Isa. 35.4, 5, 6, 7. having described the times of the Gospel, he tells us what way men shall walk in it, vers. 8. An high way shall be there, and a way, and it shall be called the way of holiness. The same way is unpassable and untravelable by means of unholy, unpeaceable, and wicked men, and vers. 9. that the unclean shall not pass over it; therefore the Lord promiseth, that no Lion shall be there, nor any rave­nous beast shall go up thereon, it shall not be found there, but the redeemed shall walk there. This way of the Lord is hidden or unknown unto all those who walk in erro­neous and by-wayes; their works are works of iniquity, the act of violence is in their hands, their feet run to evil, they make hast to shed innocent blood, their thoughts are thoughts of iniquity, wasting and destruction are in their paths, then follows, the way of peace they know not.

Observ. 3. Gods way is a narrow way which leads through a strait gate unto life, and this way wants preparing, because many have and do walk in a narrow way, ab­staining from some sins of the flesh, as drunkenness, whoredom, &c. as being nei­ther for their profit nor their credit, yet walk they in other ways, of envy, pride, covetousness, backbiting, hatred, &c. nay, others who walk in the broad way, think yet they walk in Gods way, while they cleave to such as walk in that narrow way of their own choosing, doubtless these are but narrow paths cut out of the broad way that leads unto destruction, the true narrow way few men find; therefore the Psalmist prayes, that the Lords way may be known upon earth, Psal. 67. In this way Apollos walked, Act. 18.25, 26. This man was instructed in the way of the Lord, and being fervent in the spirit, he spake and taught diligently the things of the Lord, knowing only the baptism of John: He had yet gone no further in the way of the Lord; Whom when Aquila and Priscilla had heard, they took him unto them, and expounded unto him the way of the Lord more perfectly, (i. e. Christ himself, vers. 27, 28. Hebr. 6. In this way John himself walked, and had made no greater progress, as appears by our Sa­viours testimony of him, Matth. 11.11. Verily I say unto you, among them that are born of women, there hath not risen a greater than John the Baptist, notwithstanding he that is least in the kingdom of heaven is greater than he: John was a burning and a shi­ning light, Joh. 5.35. burning in zeal to the glory of God, and the salvation of men, [...], his word burned like a lamp; and the wise man speaks of Elias, as Type of John the Baptist, Ecclus. 48.1. shining by his example unto others.

This shining light lasts till the day break, when the great light ariseth, Isa. 60.1. Arise, shine out, for thy light is come, and the glory of the Lord is risen upon thee: This was the intent of Ezechiels Vision, Chap. 43.1, 2. He brought me to the gate that looks towards the East; And behold! the glory of the God of Israel came from the way of the East: unto you that fear my name the sun of righteousness shall arise with healing in his wings, Mal. 4.2. and vers. 5. I will send you Elias the Prophet before the great and dreadful day of the Lord: and this is that Elias which was for to come, if ye will re­ceive him, Matth. 11.14.

2. What is it to prepare this way of the Lord? What do they do that prepare a way to make it fit to travel?

1. They purge and cleanse it from dirt and filth: 2. They level it, and make it plain and equal: 3. They straighten it, and take away obliquities: And all these are required of us in this word in the Text, [...], for some translations have Repur­gate, purge, and cleanse the way of the Lord, which comes nearest to the Hebrew [...], used, Isa. 40.3. out of which the Text is taken, which the LXX. render [...]. others following the Chaldee Paraphrast, Isa. 40.3. out of which the Text is taken; and the Syriack in the Text render the word, Complanate, make the way plain and even.

Others express the Greek word in the Text fully, rectas facite, or dirigite, make smooth the way of the Lord: And truly beloved, which of all these I should so choose that I should reject the other, they are all so natural and proper to the bu­siness in hand; and therefore according to the fulness of the Original, whence they proceed, I embrace them all: So that to prepare the way of the Lord, is to purge and make it clean, to level it, and make it equal, to straighten it and make it right. The Metaphor is taken from Pioners, who prepare the way for an Army, as Josephus describes the coming of Titus to Jerusalem with an Army to besiege it: The hollow places were filled, and the stony and rocky wayes made even: And Plutarch of another, the valleys were filled, and the high places levelled; Such a preparation is to be made of the Lords way, Jude vers. 14. Behold the Lord comes, [...], which we turn well ten thousand of his Saints; the Latin better, in san­ctis millibus suis, with his holy myriads, or ten thousands, whether Saints or Angels, Isa. 45.2. or from Deut. 19.3.

The reason why the way of the Lord is to be prepared, may be considered, either with respect to 1. the Lords way it self, or 2. those who walk in the Lords way.

1. The Lords way it self is a pure and clean way, a straight and right way, a plain and even way; and therefore great reason there is if it be poluted, that it should be purged, if uneven it should be levelled, if crooked it should be made straight.

2. In regard of the travellers in the Lords way, who are either 1. the Lord him­self who comes with his ten thousands; 2. his Saints, who prepare to meet the Lord, Amos 4.12.

1. As for the Lord himself, he cannot come with his holy ones, unless his way be prepared for him: the kingdom of God cannot come, unless the kingdom of Satan be destroyed, Wisd. 1.4. Equity cannot enter unless iniquity be removed, Isa. 59.14.

2. In regard of the Saints who are to meet the Lord in his way: the Lord com­mands that they prepare his way for two ends:

1. That they may obtain mercy.

2. That they may escape judgements.

1. In regard of the Saints themselves who travel in this way, to perform mercy unto them, Luk. 1.72. and that they may escape judgement, Isa. 57.14, 15. Cast ye up, cast ye up, prepare the way, take up the stumbling-block out of the way of my people, Isa. 62.10, 11. Go through, go through the gates, prepare the way of the people: cast up, cast up the high way, gather out the stones; life up a standard for the people: and the reason is added in the next Verse, Behold, the Lord hath proclaimed unto the end of the world: Say ye to the daughter of Sion, behold, thy salvation cometh: The same reason we find, Isa. 40.4, 5. Every valley shall be exalted, and every mountain shall be brought low, and the crooked shall be made plain, and the glory of the Lord shall be reveiled, and [Page 638] all flesh shall see it together; which is cited also by St. Luk. 3.5, 6. Thus he declares his mercy to his Saints.

This way of the Lord is also to be prepared by the Saints, that they may escape judgement; so Mal. 4.6. Elias, (i. e.) John the Baptist is sent to prepare the Lords way, lest he come and smite the earth with a Curse. The Old Testament ends with a Curse, the New with a Blessing, Apoc. last and the last. The Curse will lay hold upon us, unless we lay hold upon the blessing.

But here it may be objected, that if this way of the Lord be to be prepared be­fore the coming of Christ, then Righteousness shall be by the Law, and by John Ba­ptists Doctrine.

I answer, the Law is our School-master to bring us to Christ, Gal. 3.24. that we may be justified by faith: For though there be divers stages, or parts of the Lords way, yet all of them make but one way, distinguished, secundum magis & minus, perfect and less perfect, Act. 18.25, 26. And albeit the Righteousness which John preach­eth be Righteousness going before Christ, and Psal. 85.13. and John the Baptist be Christs forerunner, yet is that Righteousness no other than the righteousness of Christ, and the righteousness of the Gospel, and the beginning of it, as the Scripture speaks expresly, Mar. 1.1. And though John be the forerunner of Christ, yet was Christ before St. John, as he himself confesseth, Joh. 1.15. and preached the same Doctrine that St. John did, Matth. 4.17. and appoints his Disciples so to do, Mar. 6.12. For Christ is yesterday and to day, and the same for ever, Hebr. 13.8. Alpha and Omega, the first and the last, Rev. 1.8. So that what seems to be ascribed unto the Law, or to John the Baptist, or his Doctrine is but instrumental, or by way of pre­paration unto Christ; for by the deeds of the Law shall no flesh be justified in Gods sight, Rom. 3.20. for Christ is the end of the Law, for Righteousness to every one that be­lieveth, Rom. 10.4.

1. Then to prepare the way of the Lord is to purge it and make it clean.

Observe then from hence, that if the way of the Lord be to be purged and cleans­ed, and so to be prepared, That the nature of sin is filth and uncleanness; nothing is said to be cleansed but from that which is unclean: As sin is in it self uncleanness, so with and by it we have defiled and corrupted our way, as the Scriptures speak of the old world, Gen. 6.12. all flesh had corrupted their way; yea, it defiles and cor­rupts others also; as the Psalmist compares the life of ungodly men to a Snail, Psal. 58.8. which consumes it self, and leaves a slime behind it; even so ungodly men shall one day acknowledge, saith the Wise Man, Sap. 5. That they have wearied themselves in the way of wickedness and destruction; yea, we have gone through desarts where there lay no way, but as for the way of the Lord we have not known it. Thus they waste and consume themselves, and leave a slime behind them of a wicked example unto others.

3. Being thus defiled, having thus corrupted our way, we stand in great need of cleansing, especially before we come to the Table of Shew-bread in the Holy; It is called [...], bread of the face, which we call Shew-bread: that bread figured Christ himself, Joh. 6.32, 33, 35. bread with frankincense upon it, Eph. 5.2. such a Table the Lord prepares for us, Psal. 23.5. and most fit it is that we prepare and fit our selves, that we may become fit guests at such a Table: The guests at this Table were only Priests.

The way to this Holy Table lay by the Porch, by the Laver, and by the Altar.

1. This is an Age in which every man undertakes to be a Priest, because it is said, that the whole Church is a Royal Priest-hood; and I would to God that we were all such as Moses wished, that all the people could prophesie: that the Lord Jesus Christ would make us all Kings and Priests unto God his father; that he would present us un­to himself, a glorious Church, not having spot or wrinkle, or any such thing, but that we should be holy and without blemish, Ephes. 5.26, 27. as the Saints are said to be with­out blemish before the Throne of God, Apoc. 14.5.

That we may come such Priests unto the Lords Table, we must 1. Pass through the Porch, (i. e.) the fear of God, the beginning of wisdom, whereby we depart from evil: [Page 639] Then 2. We come to the Laver, Exod. 25. where the Priests must alwayes wash before they enter into the Holy: that laver of regeneration and renewing of the Holy Ghost which is shed on us abundantly, through Jesus Christ our Saviour, Tit. 3.6. 3. From this Laver they passed unto the Altar, I will wash my hands in innocency, and so will I come to thine Altar. The Altar whereon 1. Christ offered up himself for us, Hebr. 10. 2. The Altar whereon We offer up our selves unto God a living sacrifice, holy and acceptable unto God. 3. The Altar whereon We burn up and consume all our car­nal lusts and affections, and shew forth the Lords death until he come, 1 Cor. 11.26. The Lord for his mercy sake so fit and prepare us for his heavenly Table.

Again, Prepare the way of the Lord: It is the Great Kings Charge by Proclama­tion: The Metaphor is taken from Pioners, ut supra. Add Isa. 45.2. where the Lord promiseth Cyrus (a type of Christ) I will go before thee, and make the crooked places straight. This the Lord doth before the true Cyrus, the Sun of Righteousness, by the Ministry of John the Baptist: or else, The Metaphor may be taken from the custom of preparing wayes to the City of Refuge, Deut. 19.3. whither he was to fly, who had slain a man by ignorance, or unawares; and so St. Peter tells the Jews, that they had slain the Prince of Life; but saith he, I wote, that through ignorance ye did it, Act. 3.17. and Jam. 5.6. the Apostle tells the oppressors and voluptuous men, that they had condemned and killed the just one, (i. e.) the Lord Jesus Christ; which he speaks as well to us, who through our own lusts and pleasures have killed and crucified the Lord Jesus in us, Gal. 3.1.

I have spoken of the Duty, shewn the reasons of it, and answered an objection; as also made some application to our selves. It's useful to us, 1. generally, as it treats of a preparation of the Lords way: 2. especially, according to the several wayes of preparing it.

1. Generally: so observe an Antichristian or wicked man, is not made a Christian ex tempore: See Notes in Matth. 16.17.

It's a business that concerns us all, and every one of us; yet quod omnibus dicitur, id nulli dicitur, quod omnes curant, id omnes negligunt; common duties are such: Who goes about sadly and seriously to prepare the Lords way in his own heart? yet who is not ready to check another for not preparing it? who minds this his own great­est business? who busieth not himself about others? Master, what shall this man do? so Peter enquires concerning John, Joh. 21.21. but our Lord checks him for that cu­riosity in an others business, and negligence in his own: If I will that he tarry till I come, what is that to thee, follow thou me: 'tis every mans duty, let every man prove his own work, Castel. Scarce any man will go about it, unless he see others do it before him: we are in our performance of duties, extream modest and mannerly, but in arrogating rewards and honours, every man will step before other, [...].

Thus some will not communicate with us at the Sacrament, because others are not prepared, pro se quisque; if every one would sweep his own door, the whole street, all the way would be clean, and prepared quickly.

Consol. It is proper to comfort the dejected spirit, as doth the Prophet, Isa. 40.1. Comfort ye, comfort ye my people saith your God, speak to the heart of Jerusalem, &c. why? every valley shall be filled, the dejections and consternations of spirit shall be rai­sed up. This is the only seasonable time, the Lord doth but stay till we are empty, Psal. 79.8. make haste, let thy tender mercies prevent us, or let Christ the mercy of our God come unto us; why? for we are brought very low: and Psal. 142. David was in the Cave, fled thither to hide himself from Saul, as the Church flyes into the Wilderness to hide her self from the Dragon, Rev. 12. there he finds himself as low in estate as in place, in soul as he was in body, vers. 3. When my spirit was overwhelmed within me, then thou knewest my path; I looked on my right hand and saw, and no man acknowledged me; refuge perished from me, no man cared for my soul: I cryed unto the Lord, attend unto my prayer, for I am brought very low. We find him in the like low condition, Psal. 116. The pangs of death compassed me about, the pains of hell got hold upon me; I found distress and sorrow—Gracious is the Lord and righteous, yea our God [Page 640] is merciful; the Lord preserveth the simple; I was brought very low, and then he help­ed me.

And doubtless, Beloved, the Lord will take up his Tabernacle with us, he will dwell with us when we are brought low enough; we are yet too proud, too haughty, too strong, too rich, too presumptuous, too high minded, too wise; when we are brought low, when we are empty, then the Lord will come and dwell with us; mean time there is no room for him. This you'l find in Isa. 30. The people there re­lied upon their own strength against Senacherib, and were resolved so to do, and would not hear any Prophet that disswaded them, vers. 9. This is a rebellious people, lying children, children that will not hear the Law of the Lord, which say to the seers, see not, and to the Prophets prophesie not right things unto us, speak unto us smooth things, prophesie deceit, please our humour; get ye out of the way, turn aside out of the path; cause the holy one of Israel to cease from us; wherefore thus saith the Lord, because ye despise this word, and trust in deceit and perversness, and stay thereon, vers. 12.18. When the multitude were perished, when he had scattered the people that delight in war; the Lord speaks to his lowly ones, his poor, &c. Therefore will the Lord wait that he may be gracious unto you, and therefore will he be exalted that he may have mercy upon you, for the Lord is a God of judgement; blessed are they that wait for him.

Yea, Beloved, in the place before named, Isa. 57. The people then had such vain confidence, as we now have, we trust in our great forces, our ammunition, &c. and so did they; and therefore vers. 10. The Lord said thus to them, thou art wearied in the greatness of thy way, yet saidst thou not there is no hope: thou couldst not yet learn to despair, and put no trust in these things: why? for thou hast found the life of thine hand, therefore thou wast not grieved, (i. e.) thou hadst means and money to maintain war, vers. 11. He reproves them; of whom hast thou been afraid that thou hast lied? &c. When thou cryest, let thy Companies, (i. e.) thy Soldiers that thou hast gathered together, let them deliver thee; but the wind shall carry them all away: But he that put­teth his trust in me shall possess the Land, and shall inherit my holy mountain: then fol­loweth the great promise unto such lowly ones, vers. 17, 18. Mean time for the ini­quity of his covetousness I was wroth and smote him: I have seen his wayes and will heal him: but when? when we are brought low enough, Zach. 14.

Thus in the first place we find it, Psal. 3.2. Many rise against me, many that say of my soul there is no help for him in his God. David in his own person represents the Churches calamity under the four Monarchies, signified by [...]. The first let­ter noting the Romans; 2. ב the Babylonians; 3. י the Ionians or Grecians; the 4. [...] the Medes and Persians.

Under this pressure and tyranny, in confidence in God, the Church raiseth up her self; many there are who say, there is no help for him in his God. Selah. The lowest condition that can be, but raised to the highest in the next verse; But thou O Lord art a shield for me, my glory, and the lifter up of my head: I cryed unto the Lord with my voice, and he heard me out of his holy hill. Selah. There his soul is raised up a­gain; and vers. 8. Salvation belongeth unto the Lord, and thy blessing is upon thy peo­ple. Selah. The like we find, Psal. 7.5. If I have rewarded evil to him that is at peace with me, let the enemy persecute my soul, and take it, yea, let him tread down my life upon the earth, and lay mine honour in the dust. Selah. A low estate, whence he rai­seth himself in the next verse, Arise O Lord in thine anger, lift up thy self, &c.

The like may be said of all other places where Selah is used, if well and advisedly considered, it noting alwayes, either 1. the depressing and abasing of the soul and spirit; or, 2. the elevation and exaltation of it; which truly, Beloved, I conceive far more useful to us, as I believe you do, than to say as some do, it's a musical note, or signifieth nothing at all; for surely, if not one jot or one tittle shall not pass from the Law till all be fulfilled, as our Saviour speaks expresly, viz. when the spirit should be given them, to lead them into all truth, and enable them to bear it, Joh. 16.13. and if that be true, which one of the most pious Ancients speaks, that Nullus apex vacat mysterio, not a tittle in Scripture without a mystery; and if that be true, that all Scri­pture was given by inspiration, that the man of God may be made perfect, I see no reason, [Page 641] Selah, should pass away as a non significat, and of no sence, seeing so good use may be made of it, for the levelling the Lords way, and making it plain and even. As God, according to his ordinary power in nature, so in his kingdom of grace, he suf­fers nothing to be empty, but stayes till it be empty, and then he fills it. The Lord killeth and maketh alive; he bringeth down to the grave, and bringeth up; the Lord ma­keth poor, and maketh rich; he brings low, and he lifteth up; he raiseth the poor out of the dust, and lifteth up the beggar from the dunghil, to set him among the Princes, and makes them inherit the throne of Glory, for the pillars of the earth are the Lords, and he hath set the world upon them.

The Chaldee turns all in the future, as to be fulfilled at the coming of Christ; such low, such poor, dejected, abased ones the Lord invites unto himself: Come unto me all ye that labour and are heavy laden, and I will give you rest. The low, deject­ed, empty estate, is the seat of God, so himself saith, Isa. 57.14. there's Selah; lift up your dejected spirits, Cast up, cast up, take away the stumbling block out of the way of my people: why? for thus saith the high and lofty one who inhabiteth eternity, and whose name is holy; I inhabit height and holiness: where is that? Even in the low, contrite and humble spirit; to revive the spirit of the humble, and to revive the heart of the contrite ones.

2. Prepare the way of the Lord, (i. e.) level it, and make it plain: This sence the Prophet may seem most to aim at, Isa. 40.3, and 4. and St. Luk. 3.5. Prepare the way of the Lord: how? Every valley shall be exalted, and every mountain and hill shall be made low: the Lord by John Baptist's doctrine doth both; he fills up the pits of despair, and casts down the mountains of presumption; this is the Lords property, Job 40.12, 13. he levels the way of the Lord, for in his hand or power, are the deep places of the earth, and the heights of the hills are his also, Psal. 95.4. This doctrine is the fire that goeth before the Lord, and burns up his enemies on every side: so that the high hills melt like wax at the presence of the Lord, Psal. 97.5. and every valley is fill­ed, and every mountain and hill is brought low, Luk. 3.5.

Observe then 1. We are altogether in extreams, until John the Baptist prepare the Lords way in us: we are either, 1. high-minded, proud and presumptuous; or, 2. much dejected and cast down by despair: It is the Devils practise in the wilder­ness, thus he dealt with the Israelites; first he is a lying spirit in the mouth of the Spies, who brought an evil report of the good land, Numb. 13. whereupon Chap. 14. All the Congregation lift up their voice and cryed, and despairing ever to come into the Holy Land, consult of returning into Aegypt; whereupon when the false witnesses died of the plague vers. 37. he made many of them presumptuous, so that they would conquer the Holy Land by their own strength: Thus he dealt with our Saviour in the Wilderness, when he had fasted forty dayes and forty nights, and was now hungry: the devil tryed whether he could deject him, and bring him to despair of Gods help: Thou seest God hath forsaken thee, provide therefore for thy self; turn stones into bread: When he could not prevail that way he tempts him to presumption, God will provide for thee a guard of Angels, cast thy self down headlong.

Thus I fear he deals with many poor souls at this day, by reason of the imminent evils like to fall upon us; by suggesting heathenish thoughts unto us, What shall we eat, and what shall we drink? &c. but we may learn of our Lord to answer him, That man lives not by bread only, but by every word that proceeds out of the mouth of God. Con­fine not God to this or that means of thy life; if he give thee [...], the su­per-substantial bread, He will give thee what else he thinks fit for thee: if our Lord thought not fit to work a Miracle to help himself, he will not allow thee to steal, cheat, plunder, &c. to maintain thy self.

Thus he dealt with Peter, suggested high thoughts into him of his own strength, he would die with his Lord, and then he would rescue his Lord, drew his sword: but our Lord levels his high spirit, put up thy sword again into his place; all they that take the sword shall perish with the sword, Matth. 26.52. when he could not prevail that way he hoped to have sunk him by despair, when he had denied his Lord. As the Eagle in the Fable, having gotten a Shell-fish, which she carried up to the Clouds, and [Page 642] could not break there with her talons, cast it down upon the rocks and brake it. John (by his doctrine) brought in equality among men: so that the brother of low degree rejoyceth that he is exalted, and the rich, and man of high degree rejoyceth that he is made low. Jam. 1.9. see the truth of this, Luk. 3.11. he levels the people: Let him that is rich part of his superfluities to his poor brother. He that hath two coats let him impart to him that hath none: for what doth it profit my brethren, if a man say that he hath faith, and hath not works, can faith save him? If a brother or sister be naked, and destitute of daily food; what doth it profit? we are called to be profitable unto men. And this is a faithful saying, and these things I will that thou affirm constantly, that they that have believed in God might be careful to maintain good works: these things are good and profitable unto men. We have had a great deal of idle and dead faith and contemplation, or rather imaginary Divinity come into the world of late; foolish questions, and contentions, and strivings about words, those are unprofitable and vain, Tit. 3.8, 9.

Thus he taught equity to the Publicans, to exact no more than that was appointed, Luk. 3.13. he taught equity to the Soldiers, vers. 14. do violence to no man; a strange Precept to sword-men in our dayes, whose rule rather is, that which the Wise Man tells us of, Wisd. 2.11. Let our strength be the law of justice, or do no more injury than ye are able to do. Again, they must accuse no man falsly; they must not vent their spleen, by reproaching men as malignants; and they must be content with their wages; they ought not to plunder, or spoile men of their honest labours.

Thus John the Baptist levels the Lords way, and makes it [...], that is either,

1. Strata via, a way beaten down: or,

2. Elata via, a way raised up; which I understand to be meant by the word Selah, which meets us often in the Psalms, and signifieth, according to divers Originals, or divers places where we find it, either, 1. A listing up of the dejected soul, or 2. A cast­ing down of the proud and high-swoln thoughts.

Thus, the way of the Lord is a plain and even way, a way of equity; we have a clew to guide us in that way, Matth. 7.12. Whatsoever ye would that men should do unto you, do ye the same. Men are wont to esteem what injury is done to themselves to be very great, what they do to other men little, or none at all; what's the rea­son? they go by the rule of self-love, 2 Tim. 3.2. that leading sin lets in all the rest. The guide of the Lords way is self-denial; let him deny himself. Severus the Empe­rour is reported to have had that sentence often in his mouth, Quod tibi fieri non vis, alteri ne feceris; and for that reason he is supposed to have been a Christian: But if that be a mark to know a Christian by, Good God! where shall we find a Christian? we esteem not Christians now by obedience to Christs Doctrine, but by Opinions, and taking parts, though we live Antichristian lives, as that Emperour had that speech often in his mouth, yet persecuted the Christians. That Emperour died in this Island, and I would to God that Christian Principle were not dead with him.

But wouldst thou walk in this way of equity, wherein all the Saints of God have walked before thee? it is the Law and the Prophets, Matth. 11.13. which prophesied until John. Change the person, and when thou wouldst do any thing to another, examine thy self, would I be defrauded, slandered, robbed, killed, &c. Thou shalt love thy neighbour as thy self: Omnia praecepta in hoc, he that loves his neighbour hath fulfilled the whole Law, Gal. 5.

3. The way of the Lord hath no stumbling-blocks in it.

The Wise Man tells his Son, that if he follow Wisdom, he shall walk in his way safely, and his foot shall not stumble, Prov. 3.23. and there is great reason for it, for the steps of a good man are ordered by the Lord, and he delighteth in his way, Psal. 37.23. and he gives his Angels charge over such a man, to keep him in all his wayes, Psal. 90.11. such a man is in the day, and if a man walk in the day he stumbles not, Joh. 11.9. much less doth the righteous man fall seven times a day.

Which I beseech ye to take notice of, because I well know many well-meaning Christians have drunk in this errour, and conceive it to be a truth grounded upon, nay, extant in the Scripture; in the Complaint of a Sinner, which is set next before [Page 643] the singing Psalms, ye have this in the beginning of the third staff,

The Scripture plain tells me,
The righteous man offendeth
Seven times a day to thee.

Now beloved, where doth the Scripture plain tell me this? I doubt not but the Penman of that Complaint had reference to Prov. 24.16. where we read, a just man falleth-seven times, and riseth up; so that in that part of the Complaint, there is a dou­ble errour committed.

1. There is an errour of adding to Gods Word, an usual errour, but a damnable one; a day is not in the Text, I have on purpose searched the Original Hebrew, Chaldee, LXX. Latin Translations, many Translations of the Scriptures into other Languages, and those many, yet a day is not extant among one of them, except only in one Latin Translation, which wanting the Original is of no Authority at all.

2. Suppose it were a true reading, That the just man falleth seven times a day, which yet is no where extant in the Original, yet it is not rightly there understood, That the righteous man offendeth seven times a day, that appears not; for if ye please to look the words next before, vers. 15. Lay not wait O wicked man against the dwell­ing of the righteous; spoil not his resting place, for a just man falls seven times, and the words following, but the wicked shall fall into mischief; it's evident out of the Con­text, that the fall of the righteous, here meant, is into affliction and tribulation. Our last English Translators were certainly of this mind, who put in the Margin, Psal. 34.19. Many are the afflictions of the righteous, but the Lord delivers him out of all, &c. 37.24. Job 5.19. He shall deliver thee in six troubles, yea, in seven there shall no evil touch thee. Thus also the Ancients understand this place: Austin is not out of credit in this Age (wherein commonly men give more credit to Children than Fathers) Non de iniquitatibus, sed de tribulationibus intelligi voluit; others I could add, both of the Greek and of the Latin Church, but 'tis enough that the very context, and parallel Scriptures prove the place to be understood of affliction and tribulation.

Yet beloved, I deny not but the Children of God may stumble, yea, and fall also, while they are Children, and that often which is signified by [...], and their falls.

3. Prepare the way of the Lord (i. e.) straighten it.

This also is the meaning of the word, as the Prophet Isaiah implyes, Isa. 40.4. this supposeth that our wayes are perverse and crooked, opposite unto that rectitude and straightness which God requires, the conformity to his will. If we enquire into the reason of this, it ariseth from the proness of our first birth unto evil, of which David speaks, Psal. 51.5. Behold, [...], in iniquity was I brought forth, which word signifieth a crookedness or perversness, or as we turn it, iniquity or wickedness, which is of Wichen in the Low Dutch, that signifieth as much; from this crookedness of nature, proceed all crooked wayes, whereof the Prophet in the same Psalm.

Rectum est Index sui, & obliqui: That we may therefore know what crookedness is, and the crooked things which are mentioned, Isa. 40. we must first know what is straight: That is right and straight which inclines to neither part, as a straight line lies even between to terms; a straight way inclines neither to the right hand not to the left; as Moses travelling through the wilderness toward the Land of Canaan, saith, Numb. 20.17. We will go by the Kings high way, we will not turn aside to the right hand, or to the left; and Deut. 2.27. by the way will I go, I will not turn aside to the right hand or to the left: So in our passage through the wilderness toward the Holy Land, or Land of holiness, we must go straight on by the great Kings high way, without any turning by the way, by the way only, by the way, as Deut. 16.20. Righteousness, righteousness shalt thou follow, all manner of righteousness, and only that, and that [...], and that without turning any way, to the right hand or to the left, Deut. 5.32. Prov. 4.27.

The rule of this right and straight way, is the Word of God, Psal. 33.4. The Word of the Lord is right; the Law of God, the Statutes of the Lord are right, Psal. 19.8. That word is conformable unto God himself, who is a God without iniquity, just and [Page 644] right is he, Deut. 32.4. In this rectitude and uprightness, the upright God made and set man at the first, Eccles. 7.29. Hence we understand by the rule of Contraries, what obliquity and crookedness is, viz. a deflexion or aversion from that original rectitude, uprightness and straightness: And this crookedness is framed by a rule also, which is [...], lawlesness, or irregularity; for as rectitude and uprightness is com­pared unto a straight way, so iniquity, to by-wayes, or crooked and erroneous wayes: So [...], which is to sin, signifieth properly to go astray, or out of the way; and [...], which signifieth sin, notes properly a missing of ones way. Now as recti­tude or straightness, and the rule of it is conformable unto God himself, so crooked­ness, and the rule of it, which is irregularity, is conformable unto the Devil, who is the crooked Serpent, Isa. 27.1.

And as the upright God made the man upright in his generation, and according to his will, so the Devil, the crooked Serpent declined man, and brought him to the bent of his will in the degeneration; so that of Eccles. 7.29. God made man upright, but he found out many inventions: Hence then came crookedness into mans nature: and both,

1. Original, whereof David speaks, Psal. 51.5. Behold [...], in iniquity, or in ob­liquity or crookedness did my mother conceive me: Our Mother Eve received Seed from the crooked Serpent, according to which she brings forth her first birth, alwayes crooked and perverse, first that which is natural, and then that which is spiritual; according to this mystery, ye find the first born in Scripture prone to evil, and per­verse, as Cain, Ishmael, Esau, &c. Thus [...], that signifieth an Infant or Suckling, comes from [...], that signifieth to be unjust.

2. A man being born thus crooked cannot make himself straight, but stands bent, Eccles. 1.15. That which is crooked cannot be made straight,, (i. e.) by himself, which hath no Principle of rectitude or straightness at all in himself, but hath rather a prone­ness to greater obliquity and crookedness. Hence it is that David having spoken of his original obliquity, adds thereunto his actual, Psal. 51.9. Hide thy face from my sins, and blot out all mine iniquities or obliquities.

Observ. 1. Observe Gods way is a right and straight way, such is the way of his Commandments; the statutes of the Lord are right, Psal. 19.8. his judgements are right, Psal. 119.75. Generally, Hos. 14.9. the wayes of the Lord are right. This way is uniform, and one; as between two terms, there can be drawn but one straight line, so straight and uniform is the way of the Lord: Thus we say Truth is but one, yet are there divers stages and parts of that way: and as in directions of wayes, we say, from such a place to such a place; so in the directions of the Lords way: I will teach you the good and right way, only fear the Lord, and serve him in truth with all your heart, 1 Sam. 12.24. St. Peter directs the Jews, Act. 2. Repent and be baptized. The right way of the Lord, is from repentance to faith, righteousness, peace.

Observ. 2. Ungodly men are a crooked generation, Prov. 2.12, 15. The Wise Man describes the way of evil men, who leave the paths of uprightness, and walk in the wayes of of darkness, who rejoyce to do evil, and delight in the frowardness of the wicked, whose wayes are crooked, and they froward in their paths, Isa. 59.8. There is no judge­ment in their goings, they have made them crooked paths: The perversness and crook­edness of this Generation is seen in compassing their ends by oblique and crooked wayes; it's a maxine among them, ‘Si possis rectè, si non quocunque modo rem.’

Ahab profered to Naboth money for his Vineyard, or an exchange; that could not compass his end; Jezabel will get it another way, suborn false wisnesses. The Scribes and Pharisees tryed all wayes to circumvent our Lord, sometime under colour of Religion, Luk. 20.21. the holy Devil puts a Case of Conscience to him; so they dealt with his followers.

Exhort. To level the Lords way.

Motive 1. Otherwise God will not come unto us; mark what hinders him, Isa. 59. [Page 645] what a many stumbling-blocks are Gods wayes encumbered withall? 1. Iniquity of Actions, vers. 3. Your hands are defiled with blood, your fingers with iniquity. 2. Words, ibid. vers. 7. Your lips have spoken lies, your tongues have uttered perverseness; none calls for justice, nor any pleads for truth. 3. Thoughts, they conceive mischief, and bring forth iniquity: they hatch the Cockatrice eggs, they weave the spiders webb. 4. Acti­ons, vers. 6. The act of violence is in their hands, their feet run to evil, they make hast to shed blood, wasting and destruction are in their wayes; the effect of which follows in vers. 8, 12, 13. In transgressing and lying against the Lord, and departing away from our God, speaking oppression, and revolt, conceiving and uttering from the heart words of falsehood. These are the stumbling-blocks in Gods way of Equity: then vers. 14. judgement is turned away backward, and justice stands afar off, for truth is fallen in the street, and equity cannot enter.

These stumbling blocks, David removes out of Gods way, that he may come un­to him, Psal. 101. O saith he, when wilt thou come unto me? why? David, God will come unto thee when his way is levelled; how doth he prepare it for him? see his resolution, I will behave my self wisely in a perfect way, I will walk in my house with a perfect heart, vers. 4. A froward heart shall depart from me: So he levels the Lords way in his heart, I will set no wicked thing, or word of Belial before mine eyes, vers. 3. He knew God and Belial could not walk together; he'l see that his Companions also shall remove stumbling blocks out of Gods way, vers. 3. I hate the works of them that turn aside, I will not know a wicked person, who so privily slanders his neighbour, him will I cut off, him that hath an high look and a proud heart: (these are mountains in Gods way, these must melt at his presence) I will not suffer him.

2. Otherwise we cannot come to God, for froward and perverse thoughts separate from God, saith the Wise Man, Wisd. 1. Mich. 6.7, 8. Our Lord hath shewn us how we shall approach to him with acceptance, Except ye be converted, and become as lit­tle children ye cannot enter. The Child is lowly, weak, ignorant. Nicodemus old and learned must become a child, Amos 5.14. 2 Cor. 13.11. be perfect, Phil. 4.8, 9. 1 Thess. 5.23. 1 Cor. 6.11. Many soar in their contemplations, and see as through a glass the dawning of the Lords day, (which doubtless is drawing on) and they hasten to the day of God, 2 Pet. 3. yet they forget that which will hinder them from joyn­ing in that day; like birds shut up in a room, seeing the light fly against the win­dows, and beat, and destroy themselves, not considering that there is somewhat se­parates between them and their God: they consider not the darkness in themselves, whereas in God there is no darkness at all. The Saints are light, and such as have no darkness in them; not considering those contrariae fortitudines, the powerful opposition of malignant spirits, which withstand us in our march, Joel 2.4. the appearance of them is as the appearance of horses, and as horsemen, so shall they run. These hinder the com­ing of that glorious kingdom, that glory to be reveiled in us, Rom. 8. How much bet­ter then were it to pray unto the Lord to dispel that darkness, which interposeth it self between us and his kingdom of light, to enable us to mortifie and kill these con­trary powers, these malignants, and cavaliers within us? then shall the kingdom of God presently appear, then shall not any outward enemy be able to withstand us.

These are not the enemies which our Lord commanded us to love, no; he who will not hate these enemies, and shed their blood is a malignant: These are the true Amalekites, which lick up the blood of the peoples souls, with whom we must have war from Generation to generation. O Beloved! I fear we have not yet thus resist­ed unto blood, striving against sin, Hebr. 12.4. we have not yet let out the blood and life of sin, and spilt it on the ground, for had we thus shed the blood and life of sin, had we subdued these inward enemies, no outward enemy, should prevail against us: nay, upon condition of obedience the Lord promiseth us victory over all our outward enemies, Lev. 26.7, 8. Ye shall chase your enemies, and they shall fall before you by the sword; and five of you shall chase an hundred, and an hundred of you shall put ten thousand to flight; and your enemies shall fall before you by the sword: Yea, Deut. 32.30. How should one chase a thousand, and two put ten thousand to flight?

Repreh. The crooked Generation who pervert and make crooked the Lords right and straight way, Act. 13.10. Paul takes up Elymas the Sorcerer for this, O thou full of all subtilty and wickedness, thou son of the devil, wilt thou not cease to pervert the straight and right wayes of the Lord? What are the right wayes of the Lord? vers. 8. Elymas sought to turn the Deputy from the Faith; Faith, Repentance, Obedience, a new Life, these are the right wayes of the Lord: The Sorcerer sought to turn the De­puty from these; and therefore Paul calls him full of wickedness, [...], a propen­sity, or proness to all sin and easiness to commit iniquity, and calls him an enemy of all righteousness; for righteousness, it is Gods straight way, and what so great an enemy to it as the crooked way of the Devil? and therefore he calls him the Child of the Devil, that crooked Serpent, who is endeavouring to pervert and make crook­ed the right and straight wayes of the Lord. Thus do they pervert the straight way of the Lord, the way of Faith, who believe in a Christ without them, and separate from them both justice and time One thousand six hundred years agoe: the true Christian Faith is in Christ with you, and in you, unless ye be reprobates. What Sor­cerers then are those who point us only unto Christ without us! They pervert the right wayes of the Lord.

Repreh. 2. Those who go about some other way to heaven then the Lord hath ap­pointed, The Lord called to him, Come unto me all ye that are weary and heavy laden; But the Papists tell us, we should use more manners, and sue to him by a proxie, go to his Mother, or go to the Saints or Angels: Their fear of me is taught by the pre­cepts of men; by the way of a lewd and wicked life: to that purpose is their dis­couragement of young ones, who would keep them from entring into the Land of Promise. Amalek opposed Israel, licking up the people. A ragged Colt (they say) makes a good Horse. 'Tis possible, but it's a great way about; yea, is it not taught that men of an honest moral life are out of the way of the Lord, yea, and more out of the way, then open and profane men? An assertion most false and most ridiculous; for civil and moral men have at least the outside good; profane men are neither in the way of righteousness inwardly nor outwardly; moral men have one part of righ­teousness, profane men none at all: I deny not but Whoremongers and Adulterers entred into the Kingdom of Heaven before the Pharisees, but the grosness of their sins was such, it appeared to themselves plainly, that they were out of the way, and so they repented and believed the Gospel: But the Pharisees opposed the Faith of Jesus Christ, and believed not: But can this justifie those who condemn and censure men as Pharisaical, against whom they have no exception at all, but only because they live outwardly strict and honest lives: I am sure they cannot know their hearts, otherwise than by their lives. And there is no better sign of an honest heart, than an honest life; yet because they live honestly, they censure them as Pharisaical: I wish such censurers so well, that I would to God I had the same exception against them.

Now Beloved, since there are so many by-wayes, so many crooked paths, 'tis evi­dent unto any common judgement, that it's possible for men to walk in opposite and contrary wayes of Religion one to other, yet neither of them in Gods way. Ephraim against Manasses, and Manasses against Ephraim, both against Judah, Isa. 9.21. The Pharisees against the Sadducees, and the Sadducees against the Pharisees, and both a­gainst Christ. There are [...], many Antichrists, all opposite one to an­other, and all unto Christ.

And the reason is, a right line, and so a right way, is but one between two terms, but crooked lines may be infinite: this is the rather to be heeded, because ignorant men reason thus: The malignant party, the opposite faction walks in a crooked way, and is out of Gods way; therefore we are in the right way, and in Gods way. It followeth not, for there may be more crooked lines than one; but why are they out of the way? they are bloody men, cruel men, merciless men, cursers, swearers, blasphemers, plunderers and robbers, &c. Be this granted, surely who ever are such, are out of Gods way, Psal. 14.4. They are all gone out of the way, and why? their throat is an open sepulcher, their mouth is full of cursing and bitterness, their feet are swift to shed blood. But why then are not we out of the way? bloody men, cruel [Page 647] men, merciless men, if not swearers, yet abominable lyars; we are all gone out of the way, altogether become abominable; why? for the very same reason, our feet are swift to shed blood, destruction and unhappiness are in our wayes, and the way of peace we have not known; that's Gods way: Thou art therefore inexcusable O man, who ever thou art, that judgest, for wherein thou judgest another thou condemnest thy self, for thou that judgest doest the same things. O but we have the Truth! they say they have the Truth too; but both they and we hold the Truth in unrighteousness, and so the wrath of God is brought upon us both, Rom. 1.18. Every Sect challengeth Christ, who shall be judge? even the meanest Auditor here may be judge; for what is Truth? David tells us, Psal. 119.151. Thy Commandments are the Truth: Our Sa­viour tells us, I am the Way, the Truth, and the Life. They have the Truth then who obey the Truth, who keep the Commandments, who walk in Christ the Way, do the Truth, live the Christian life, these have the Truth. They who are contentious do not obey the Truth, Rom. 2.8. Tush, Truth is fallen in the street, and trodden under foot by those who plead for it: Yea, Truth faileth, and he that departeth from evil maketh himself a prey, Isa. 59.15. God hath a controversie with the Land, because there's no truth, no mercy, no knowledge of God, Hos. 4.1. They who have the Truth have meek­ness, Psal. 45.4. they have mercy, Psal. 85. and 60.4. they have love: Thou hast gi­ven a banner to those that fear thee, that it may be displayed because of the Truth. What's the banner? Cant. 2.4. His banner over me was love. Charity rejoyceth not in iniqui­ty, but rejoyceth in the Truth, 1 Cor. 13.6.

Exhort. 1. To make straight the Lords way: Such a way the Lord delights in, Ps. 1. for as our eye is pleased with that which is straight, and crooked figures displease our eye, so it is with the Lord; which is the meaning of that Phrase often used in Scripture, To do that which is right in the sight of the Lord, Deut. 1.18. and 12.25. The Lord gives this Testimony unto David, 1 King. 4. That he did that which was right in his eyes; and to Jotham, 2 King. 15.34. and 18.3. to Hezekiah: Whence it is, that [...] in the Hebrew signifieth that which pleaseth, [...], Ecclus. 27.9. Truth will return to those that practice it. God himself is right, Deut. 32.4.

Exhort. 2. Prepare the way of the Lord in the wilderness: what wilderness we must go into, I have shewn before; into the forlorn, desolate and wildered heart, thither we must go to prepare the Lords way, where the Lord calls to us to hear his voice, and his word is not afar off from thee, but in thy mouth and in thy heart. I have heard of many, and known some who have travelled far to hear the Lords voice, and learn how to prepare his way, and after long search abroad have at length returned with loss of all their labour, grieved and ashamed that they have sought that so far abroad which might be found so near at home. What is it to prepare this way of the Lord in the wilderness? what else but to repent of our ill led lives, by which we have wandered and gone astray from our God, and return unto our God for ever here­after, to walk in his clean, even and right way; which whosoever shall go about to do, shall quickly find himself in a wilderness, and man alone with God alone. Such an one sets God in his heart over all, renounceth all things for God alone; so that if he might have all the world without his God, he rather chooseth to have God alone without all the world, than all the world without God. Lord, let all things in the world forsake me, so I may have thee, so I may have thee I forsake all things, so I may have thee, let the world be crucified to me, and I unto the world. He who is thus retired unto his own heart shall quickly find himself alone, though in a crowd, and yet is he not alone for God is with him: he is alone who is without God, Judg. 16.7.20. But whom shall we perswade thus to prepare the Lords way in the wil­derness?

Exhort. 3. To be wary least we be seduced by the crooked Generation, were there not such seducers? Isa. 35.8. There is great need of such advise, because there is a way that seems right to a man, but the end of it is not good: what way is that? every by-way of Religion: doth not every way seem good in his own eyes?

The common means to level the Lords way, to fill up the valleys, and bring down the mountains, is,

[Page 648]1. Repentance and Faith, John the Baptists Doctrine, for so we find, Act. 19.5. John baptized with the baptism of Repentance▪ saying unto the people, that they should believe on him, which should come after him, (i. e.) on Jesus Christ. This Doctrine fills up the low sinking valleys, Act. 2.37, 38. this Faith removes mountains, Mat. 17.14.21. See Notes in 1 Cor. 13.2.

2. Prayer, Psal. 27.11. Teach me thy way O Lord, lead me in a plain path: Remem­ber thou walkest in the midst of snares, let thine eyes look right on; he who hath the end of his journey in his eye cannot go amiss: Make straight paths for your feet; Pray to the Lord to direct us; O that my wayes were made so direct, that I might keep thy righteous judgements.

1 Joh. 2. If any man sin we have an advocate with the Father. It's much to be la­mented, that this and other Scriptures, and the falls of Gods Saints are drawn to countenance men in their voluntary and wilfull fallings, and lying still in sin: The falls of Gods Saints were not iterated, and it cost some of them dearly e're they rose, witness David; [...], & [...] who willingly falls, unwilling falls are pardonable, Gal. 6.1. You must take heed of such interpretations of Scripture as side with our corruptions; our best guide in Gods way is self-denial: We are prone to despair, I shall fall one day by the hand of Saul, saith David: We are too prone by corrupt nature to fall, therefore li­sten not to those Scriptures, which seem to drive us down headlong; stand fast in the Faith, stand fast in the Lord.

NOTES AND OBSERVATIONS UPON JOHN III. 36.

[...].

He that believeth on the Son, hath everlasting life: and he that believeth not the Son, shall not see life: but the wrath of God abideth on him.

BEfore we come to the Analysis and Resolution of these words, it's necessary that we should read them right, according to the Greek, which word for word sounds thus:

He who believeth on the Son, hath the everlasting life: but he who obeyeth not the Son, shall not see that life: but the wrath of God abideth on him.

We read in the 25th verse of this Chapter, of a question raised between John Baptists Disciples and the Jews, concerning Puri­fying, as whether the legal washing of the Jews were more prevalent, or that of John Baptist, or that of Christ: But it's more probable, the comparison was be­tween Christ and John, and that the Disciples of John were zealous in behalf of their Master; for therefore they report to John, that Jesus, to whom he gave testi­mony, Baptized; and as it were usurped his Office, and that his honour was there­by Eclipsed; for all men came to Jesus and left John.

Unto which John Baptist makes a most modest Answer:

1. Generally, that what one or other, or any man hath received, he hath re­ceived from Heaven.

Then more specially he satisfies his Disciples in their two main exceptions.

1. That Christ usurped not his Office, for himself was not the Christ, but sent be­fore him; that he was not the Bridegroom but his friend.

And secondly, as for his credit and reputation, it was but just that Jesus Christ should increase, and he himself decrease; since Jesus came from above, and is above all, as for himself, He was of the earth, and spake of earthly things. But as for the testi­mony of Christ, it was divine and certain, and such as proceeds from the fulness of the spirit, insomuch as he who believed him had eternal life.

We may perceive then, that the words are a part of John Baptist's Testimony con­cerning Belief and unbelief in the Son of God, and the reward of both: The re­ward of Belief, the greatest, everlasting life; The reward and punishment of unbelief, or rather disobedience, the most severe, and that either privative, He who obeyeth not the Son, shall not see life; or positive, the wrath of God abideth on him; both which, in School language are, poena damni, the punishment of loss, he shall not see life; poena sensus, the wrath of God abideth on him.

All which may be resolved into these Divine Axioms, or points of Doctrine.

1. He that believeth on the Son, hath the everlasting life.

2. He that obeyeth not the Son, shall not see life.

3. He that believeth on the Son, hath the everlasting life: but he that obeyeth not the Son, shall not see life.

4. He that obeyeth not the Son, the wrath of God abideth on him.

5. He that obeyeth not the Son, shall not see life; but the wrath of God abideth on him.

1. He that believeth on the Son, hath the everlasting life.

We must here enquire what's meant by life, by eternal life, and having the eternal life: What's meant by the Son, and belief in the Son, and how he who believeth in the Son, hath the eternal life?

Begin we with the latter, as most proper first to be handled.

By the Son is here to be understood, the Christ of God, the [...], the off shining of his Fathers glory, Heb. 1. The eternal Word, who was known by the name of Son, to his eternal Father, Psal. 80.15, 16, 17. Return, we beseech thee, O God of Hosts: look down from heaven, behold and visit this vine, and the vineyard that thy right hand hath planted, the young vine, which thou madest strong for thy self: it is burnt with fire, and cut down; they perish at the rebuke of thy countenance; let thine hand be upon the man of thy right hand, and upon the son of man, whom thou madest strong for thine own self. So also Prov. 30.4. Who hath ascended up to heaven, and de­scended? who hath gathered the wind in his fist? who hath bound the waters in a garment? who hath established all the ends of the world? What is his name, and what is his sons name, if thou canst tell? He answers presently, Every word of God is pure: he is a shield to those that trust in him.

2. By belief in the Son, we are here to understand, not only that naked and bare as­sent and consent of the mind and heart, unto the Son, that he is the way, the truth and the life, &c. But also, by belief, we must here understand, that obedience of faith, which naturally flows from that assent and consent: Which St. Paul calls, the obedience of faith, Rom. 1.5. that obedience might be given to the faith in his name, among all the Gentiles; among whom also, ye are called of Jesus Christ.

3. By Life, here we are not to understand, either Vegetative, Sensitive or Rational Life, which are supposed in him, who believes in the Son; but that Life, which God himself liveth, which by man's estrangement from his God, he looseth in the darkness.

But the Christ of God, being raised up in us from the death; he over-comes death, and abolisheth it in us, and enlightens and discovers the life and immorta­lity again, 2 Timoth. 1.10. that by a living Faith, we lay hold upon the Life, toge­ther with the Son, even Jesus Christ, who hath abolished death, and brought life and immortality to light, through the Gospel.

Now, that he, who believeth in the Son, hath the everlasting life: The truth of this is evident from other Scriptures, also, Joh. 6.47. where our Lord confirms it with advantage, of Amen, Amen. Verily, verily, I say unto you, he that believeth in me, hath the everlasting life: So 1 Joh. 5.12. He that hath the Son, hath life; and he that hath not the Son, hath not life.

1. The Reason of this appears from the consideration of God the Father, who hath radically in himself, the eternal Life; wherein is seen the bounteous liberality of him, from whom descends every good and perfect gift, as also his love to men, who are in great want of that life, that he hath given to the Son to have life in him also, Joh. 5.26. And his will is that every one who seeth the Son and believeth on him, may partake of everlasting life, Joh. 6.40.

The second Reason appears from the Consideration of the Son, and of the ever­lasting life it self; as also, from the nature of belief, the life is in the Son, Joh. 1. yea, the Son himself is the life, Joh. 1.5. Enlightening every one that comes into the world. 'Tis the end of his coming into the World, that his believers might have life: Wherefore Belief it self must be a living Belief, or a Faith which is concrete with [Page 651] O­bedience and life; because hereby, the Believer receives the Son, and with him, the everlasting life: for the Rule is general, Quicquid recipitur, recipitur ad modum re­cipientis: True Believers therefore, in the Son of God, have the real possession of the eternal life.

But here it may be doubted, touching the truth of this, we read of the hope of e­ternal life, Tit. 1.2. which was not then had and enjoyed, if only hoped for: And Rom. 13.11. Your salvation is nearer, than when ye believed; they believed therefore, and yet there Salvation and Life was at a distance from them.

I answer, that Belief is either abstractly considered, as an assent unto Divine Te­stimony, without any act at all of the Will and Heart: and such a belief may be di­stant from the life.

Or Belief may be taken concretely with Hope, and Love, and Obedience, as here it must be, as it is evident from the following words; but he that obeys not, &c. And so he that believeth in the Son hath the eternal life: for although Faith, Hope and Cha­rity, may be abstractly and distinctly considered, and apart one from other; and so the Apostle saith, they are three, 1 Cor. 13. this is to be understood, only in regard of contemplation, as we consider their proper natures as such. But if Faith be con­sidered in Action, Exercise, or Operation of it; it cannot act, but with the compa­ny of Hope, Charity, and other Graces. Thus in Anatomy, the eye may be con­sidered alone, and distinct from all other parts of the body; but the eye cannot see alone, unless it be in the rest of the body: Nor can Faith, which is our Spiritual eye, see Life, or God, otherwise than as it is concrete and joyned with the body of other Graces.

4. But the Apostle seems to intimate, that we have hope only, while we live here; but the life of our hope, the everlasting life hereafter, 1 Cor. 15.19. If in this life only we have hope in Christ, we are of all men most miserable.

The order of the words extant in the Greek Text is here inverted, which runs thus; [...], &c. where [...] is not joyn­ed to [...] in this life, as our Translators turn the words, but to [...]: and the sence is made this, If we only hoped for the blessings of this life, and not for the blessings of the life to come, we were all of men most miserable. But the situa­tion of [...] only, after [...], clearly holds forth unto us another sence, which is this: If we Christians have hope only in this life in Christ, and not the fruition, or thing hoped for, we are of all men the most miserable. For men who desire plea­sure, and hope for that, they injoy some pleasure in this life; which is that kind of life which the Philosopher calls [...]. And if men desire wealth, and make it their end, to be rich in this world: which the same Philosopher calls [...], surely some wealth they will get together. And the like may be said of those, who hope and endeavour after honour, they will get some credit in this life. But if Christians, who make the life of God, the eternal life, their end, and hope and endea­vour after it, if these, I say, have hope of this only, and not the eternal Life in some measure, they shall be of all men most miserable; for other men have somewhat of that which they hope for, but Christians hope only: So that should be true of them which the Saducees said of the Pharisees, That they were miserable in this life, with­out any hope in the life to come.

Here may arise an objection, If it be true, that believers in the Son of God, have the everlasting life, what happiness remains to be injoyed hereafter?

I answer, that by the everlasting life, in the Text, we are not to understand, the fulness and accomplishment of it, although I dare not speak generally and di­stinctly of it, in respect of all. But by the everlasting life, we understand a good measure and degree of it: which is all of one and the same nature, as homogeneal things are.

Believers in the Son have many degrees of glory, they are translated from glory to glory, 2 Cor. 3. but the consummation of glory is the Crown of glory. The life of God is the everlasting life; which life of God, true Believers have in good measure e­ven in this life. But the life to come is the fulness of that life, when believers receive the Crown of life.

The righteous life, or life of righteousness, is the everlasting life, which believers in the Son have here, but the full accomplishment of life and righteousness shall be enjoyed hereafter, when we shall receive the crown of righteousness, of which St. Paul speaks in 2 Tim. 4.8.

5. Note hence what manner of men the true believers in the Son of God are, or ought to be; the most virtuous, the most holy, loving, meek, patient, humble, &c. and most notable in all these, in all the world.

Why? they have the everlasting life in them, which shines forth before all men.

As the Prophet foretold, Isa. 61.9. Their seed shall be known among the Gentiles, and their Off-spring among the people; all that see them shall acknowledge them, that they are a Seed which the Lord hath blessed (i. e.) with all spiritual blessings in heavenly things, Ephes. 1.3. herein consists the mans true happiness, Psal. 94.12. Blessed is the man whom thou chastenest O Lord, and teachest him out of thy Law, that thou mayest give him patience in the time of adversity.

6. This discovers the imaginary faith of thousands at this day, who believe in Christ the Son, that he hath done all things for them, and thence conclude, they shall have the everlasting life. Such an imaginary faith proceeds out of self-love and a strong fancy, not out of the power of God; for the true faith in the Son is the vi­ctory that overcomes the world, 1 Joh. 5.4. A man cannot conquer his enemy by a dream, or by an imagination, yet it's strange what assurance is builded hereupon, like him who took notice of all vessels that came in and went out to Sea, as if all had been his own; but you'l say, this fellow was mad, and little better are those men who build one imagination upon another, upon a fantastick faith, to assure themselves of eternal life, which is not only future, but present to true believers.

7. The Christian Faith, belief in the Son of God is not a fancy, not an empty imagination, whereby men feign to themselves a state of bliss to be possessed here­after. The true Faith in the Son of God enstates believers in the present possession of the everlasting life: For as in conveyance of estates, the confirmation is by inter­changeably putting to seals and writings of it: He that believeth his testimony hath set to his seal that God is true, Joh. 3.33. And believers having believed and sealed to him, the holy spirit confirms them, Ephes. 1.13. In whom after ye believed ye were sealed with the holy spirit of promise: and he who so believes, hath the witness in himself, 1 Joh. 5.10. whence we may learn a ground for the distinction of Faith in the Father, Son and Spirit.

Ʋse 1. This discovers the notorious folly of mortal men, who employ all their thoughts, and cares, and labours about the things of a fleeting, uncertain, temporary life; whereas there is an eternal life to be enjoyed, and that within the compass of this temporary life; how much to blame is this present generation, this knowing age? whence is it that there is so much talk of the spiritual waters, and spiritual food, which should nourish us up into the everlasting life, and so little notice taken of them? that so great abundance God offers of them unto all, yet so few come unto them and partake of them? Whence is it that there is so little love to what is most lovely, so little desire to that which is most desirable, so little hunger or thirst after that which can only satisfie? Joh. 4. He that drinks of the water that I shall give him, shall never thirst more; but it shall be in him a well of water springing up to everlast­ing life, saith the Son of God. But we live as if that dreadful doom were upon this Generation, which Elisha denounced against that Noble Man, on whose hand the King leaned, 2 King. 7.2. Thou shalt see it with thine eyes, but thou shalt not eat there­of.

Hence those are to be reproved who slight the eternal life, and the means leading thereunto; who despise the wisdom, the truth, and life of God shining forth in his Saints and Believers, under the name of Morality.

Hence also may be reproved the unbelieving Generation, who believe not on the Son of God, though witnessed by Moses, all the writings of the Prophets; testified by John Baptist here in the Text, nay, though confirmed by those works which the Father gave the Lord Jesus to do, even for this very reason, to beget faith in us, all [Page 653] those miraculous works mentioned by the Prophet Esay, as evident characters of the Son of God, Isa. 35.

Hence likewise they are worthy reproof, who make very diligent enquiry into the Word of God, in Old and New Testament, and spend much time in hearing the Word, yet after all this inquisition, after all this diligent search made, believe not in the Son of God, that they might have the eternal life.

This extreme curiosity, and lost labour, our Lord blames in the Jews, Joh. 5. [...], Ye search the Scriptures (the words are not imperatively to be read, but indicatively) and in them you think to have eternal life: and these are they which bear witness of me, but you will not come unto me (i. e. believe in me) that you might have life. Surely unbelieving men shall not understand, they either distrust the power of God, or the wisdom of God, who knows all things, and those which are needful for us; or they credit not the will of God, which is our holiness, or they mistrust the goodness, the righteousness and truth of God, who is faithful.

Be we then exhorted to come, believe, drink of the living waters, receive the holy spirit, feed upon living bread, the Eternal Word of God by which man lives, partake of the life, the righteousness, the kingdom of God; our righteousness, life and salvation; 'twas his last word on the Cross, Sitio, I thirst; and 'tis the last ex­hortation, Revel. 22.7. The Spirit and the Bride say come, and let him that heareth come, and let him that is a thirst come, and whosoever will, let him come and take the water of life freely.

Now Christians, shall judgement run down like water, and righteousness like a migh­ty stream? Amos 5.24. Shall the spirit of God be promised, and be poured upon all flesh? Shall the most precious promise be made, that we shall be partakers of the Divine Nature? Shall all these be exposed, and freely offered unto every one, and shall we have no share in them? Where these are not there is no satisfaction; but even as a hungry man dreams that he eateth, and behold he is empty still. Let us be perswa­ded to believe on the Son of God, the greatest Motive in the whole Scripture is in the Text, the Promise of the everlasting life. All the whole New Testament was writ­ten for this end, Joh. 20.31. These things are written, that ye might believe that Jesus is the Son of God, and that believing ye might have life in his Name. However, whe­ther we believe or no, 'tis upon Divine Record, the Scripture affords signs, Mar. 16.17. These signs shall follow them that believe; in my Name shall they cast out Devils, and shall speak with new tongues: They shall take away Serpents, and if they shall drink any deadly thing, it shall not hurt them: they shall lay their hands on the sick, and they shall recover: So Joh. 7.38. He that believeth on me, as the Scripture hath said, out of his belly shall flow rivers of living waters: And Joh. 14.12. He that believes on me, the works that I do shall he do, and greater works than these shall he do: [...] which sounds thus, But he who disobeyeth the Son shall not see the life: where we must enquire what it is to obey or disobey the Son, and what it is to see life?

Negatives are measured by their Affirmatives; that therefore we may know what it is not to obey the Son, we must first enquire what it is to obey him: Who Phil. 2.8. humbled himself, and became obedient unto the death, even the death of the Cross. To obey the Son then is to comply with his Will, and submit unto the doing of it; as to deny our selves, take up our Cross, and follow him: Not to obey the Son there­fore is contrary to all these.

Now then, from this opposition between him that believeth on the Son, and him that obeyeth not the Son, it's clear and evident, that the true Christian Faith is the obedience of Faith, that is to say, such a Faith as puts the Believer upon acts of obe­dience; whence it is that the Holy Ghost in Scripture useth Faith and Obedience the one for the other: Yea, it cannot be, but where there is a true belief it must pro­duce obedience; though be it so, that saving Faith, is an assent or consent of the heart, Jam. 1.22. Be ye doers of the word, and not hearers only, deceiving your own souls. The Gospel of Jesus Christ, the Son of God, is a Doctrine of Obedience: We have here then that which we read in other words, Mar. 16.16. He that believes and [Page 654] is baptized shall be saved, but he that believeth not shall be damned.

2. He that obeyeth not the Son shall not see life.

The life is here the same with what in the former words, is called the Everlasting Life.

That we may know what it is, not to see this life: We know the positive; first what it is to see this life: by seeing life we are not to understand the exercise, or act of our outward sense, but by seeing we understand the true knowing and enjoying that life; not as our Lord said to the Jews, Ye have seen me and not believed; but as ye read, 1 Pet. 3.10. He that will love life, and see good dayes, let him refrain his tongue from evil, and his lips that they speak no guile.

1. The reason of this is, in regard of the double object in the Text; the Son dis­obeyed, the Life denied to be seen.

2. In regard of the persons disobedient unto the Son, and denied to see the life.

1. The Son of God hath all power in heaven and in earth, and therefore all autho­rity to command, He is the heir of all things, Hebr. 1. to whom the Father hath given all things into his hand.

2. He is also the Prince of Life, Act. 3.15. and hath life in himself, and quickens, and enlivens whom he will.

3. He is the Author of Everlasting Salvation unto those who obey him; and by like reason he hath power and authority to exclude all men from eternal life and salva­tion who disobey him.

4. In regard of the life; It cannot be seen by any, but such as have some propor­tion and semblance thereunto; that the eye may see the Sun, it must be Soliformis; and that a man may see the Eternal Life he must be obedient; For without holiness no man shall see the Lord: disobedient men are spiritually blind, for the eternal bliss consists in the sight of the everlasting life: Hence we may discern who are those quick-sighted Eagles: he who obeys the Son shall see the eternal life, obedience and holi­ness is the true eye-salve of the Soul.

5. Believers in the Son may and ought to perform such obedience as the Son of God requires; This is evident from the wisdom and righteousness of the Son, who is so wise, that he knows what power believers have, and so just, as to command no greater service than they are able to perform, since therefore he who disobeys, shall not see the eternal life, surely he might have performed such obedience as the Lord requi­red, that he might have seen that life.

And this is the rather to be observed, because most men at this day alledge, either want of will to God, or want of power in themselves.

6. Hence note, there is a Lordship, Dominion and Soveraignty due unto the Son, as also to the Father, and to the Holy Spirit, in their successive dispensations.

7. Observe hence, what excludes men from participation of eternal life; not any antecedent decree of God, debarring any man from eternal bliss; no, St. John here layes the whole blame upon the man himself, and his defect of duty: he that obey­eth not shall not see that life, Hebr. 3. ult. They could not enter in because of unbelief, which in the verse before is [...], which our Translators render, To whom sware he that they should not enter into his rest, but to those who believed not? the words are, who obeyed not.

1. Ʋse is for Reproof of those who pretend they would see the eternal life, yet use not the Lords Opticks, Obedience and Holiness, Heb. 13.

2. Let us be exhorted to partake of, and live that life, despise not the tender of Gods love; Kiss the Son lest he be angry, and ye perish from the right way. This ex­hortation is proper to our purpose, whether we consider the object of the whole Text, the Son of God to be believed on and obeyed, the duty to be performed un­to that object. Kiss the Son, the main motive perswading to that duty, lest he be angry. The only begotten Son of God anointed by the Father, and appointed his Christ, (i. e.) the annointed one, to whom the Father gives all authority in heaven and in earth: I have set my King upon my Holy Hill of Sion, the ground of that Authority, He is the Son of God, his Jurisdiction, his Kingdom very large, all the [Page 655] Heathen; his right is by inheritance, he is heir of all things, Hebr. 1.2. This duty to be performed, kiss the Son, is to obey him, which ye read, Gen. 41.40. At his mouth ( [...]) shall all my people obey, or as we turn it there, shall all my people be ruled; All my people shall obey thy Commandments, and that out of love and acknowledgement of subjection: As Samuel having anointed Saul, professed his love and subjection to him by kissing him, 1 Sam. 10.1.

Again, by kissing the Son, was Divine Worship understood, 1 King. 19.18. where­fore be we exhorted to kiss the Son, (i. e.) worship the Son, Hos. 13.2. all due to the Lord Jesus, adoration and worship, love and subjection, and obedience unto the Christ of God, as Pharaoh calls Joseph Zaphnath-Paaneah, Gen. 41.45. The Saviour of the world; this is the principal duty.

Add hereunto means assisting, removens, prohibens, remove the disobedience and rebellion, 'tis the counsel of Moses, Deut. 10.16. Circumcise therefore the foreskin of your heart, and be no more stiff-necked and disobedient; and he gives reason from the greatness of him whom we ought to obey, vers. 17. For the Lord your God is God of Gods, and Lord of Lords, a great God, and a terrible, who regardeth not persons, nor taketh rewards.

The most powerful means to help on our obedience is Love; for howsoever the fear of God is the beginning of wisdom; and hereby the Lord begins the work of obe­dience in the Soul, ‘Primus in orbe Deos fecit timor—’ which is Prima mensura Deitatis, whereof, Exod. 20.20. Moses said, fear not, God is come to prove you, that his fear may be before you, that you sin not.

This Fear is the beginning of his Love, but the middle between Fear and Love is Faith, Ecclus. 25.12. the fear of the Lord is the beginning of his Love, and Faith is the beginning of cleaving unto him: and therefore Moses puts love in the body of the Decalogue, Exod. 20.6. And shewing mercy unto thousands in them that love him, and keep his Commandments.

What can be too hard for the obedience of Love?

That which almost all men complain of, the great burden of the Commandments; Mandata ejus non sunt gravia.

Pray to the Lord for the effecting of that which he hath promised to do, Deut. 30.6. wherein we have the removal of what hinders, the principle of Obedience, and the Life it self: And the Lord thy God will circumcise thy heart, and the heart of thy Seed, to love the Lord thy God with all thine heart, and all thy soul, that thou mayest live.

NOTES AND OBSERVATIONS UPON JOHN VI. 55, 56.

[...].

[...].

For my flesh is meat indeed, and my blood is drink indeed.

He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him.

THis is an hard saying, who can bear it? So said some of his dis­ciples, vers. 60. and vers. 66. from that time many of his Disciples went back, and walked no more with him. So that it is inded an hard saying; yet be not thou scandalized, whoever thou art, but hear him, who first uttered this speech; him, who can best expound it, and make it good: It is the Spirit that giveth life, the flesh profiteth nothing at all. The words that I speak unto you, they are Spirit, and they are life. Lift up your hearts, we say we lift them up. Why was it an hard saying? be­cause they heard it, and understood it with their fleshly mind. Away then with all gross and carnal imaginations, arising from the meer litteral meaning of these words: Lift up— Another meaning they must have, than that which our carnal conceit of the letter carries, which we shall happily find out, if we force not a sence up­on the words, according to our own fancies, but follow herein the clew and gui­dance of his Spirit who spake them. The wood ye know, 'tis hardly riven, till we find out the grain, then we easily cleave it. There is a vein also for the Silver, and a place for the gold, Joh. 28.1. Prov. 2.4, 5. but it lies hid, and is not easily found; but if we seek wisdom as silver, and search for her, as for hidden treasures: then shall we understand the fear of the Lord, and find out the knowledge of our God. Wherefore that we may attain unto the meaning of the words, we must understand that be­cause Spiritualia non habent proprium nomen, by flesh, and meat, and drink, and blood are to be understood Spiritual things, which are such in respect of the Soul, as meats and drinks are in regard of the Body. And therefore by consequence, eating and drinking must be such inward, and spiritual actions of the Soul, undertaken for the well being of it, as outward and corporal eating and drinking are, for the sustenance of the body. And thus the Gold is pure, and purged from the Dross, the Corn from the Husks, the Wine from the Lees, the Spiritual Sence from the literal and fleshly.

Ye have in the Text

  • A spiritual Feast with the bill of fare, vers. 55.
  • The quality of the guests, who are partakers of it, vers. 56..

There are in the words, these severals.

[Page 657]1. Christ's Flesh is truly meat.

2. Christ's Blood is truly Drink.

3. He that eateth Christ's Flesh, and drinketh his Blood abideth in Christ.

4. He that eateth Christ's Flesh, and drinketh his Blood, Christ abideth in him.

5. He that eateth Christ's Flesh, and drinketh his Blood, abideth in Christ, and Christ in him.

Which points before I come to handle in particular, we must know what's meant by [...], which we turn truly or indeed, and those of the same stock [...] and [...].

1. Its referred sometimes to the whole sentence, and serves for confirmation of it: So Matth. 26.73. They that stood by said to Peter, truly, thou also art one of them.

2. Sometimes its referred to some one word of the sentence only. And thus two ways, either. 1. Opposed to that which is falsly such, as it is said to be: Or, 2. That which is opposed to that, which is indeed truly such, as it is said to be; yet but typical, and in a Figure.

1. As it is opposed to that, which is falsly such, as it is said to be: So there is [...], Joh. 7.26. [...], Joh. 7.40. Mar. 11.32. And these are opposed to [...]. Matth. 24.24. Thus truth and a lye are op­posed, Joh. 2.21. Thus [...], which we turn truly, or indeed, Joh. 7.40. [...], a Prophet indeed, opposed to false Prophets, [...], free indeed, Joh. 8.36. opposed to false freedom, so taken on, to disobedient knowledge, 2 Sam. 14.5. [...], widows indeed, 1 Tim. 5.3. and 5.16. Such was Anna; opposed to wan­ton widows: Ministers of God, opposed to Ministers of Sathan: all things double.

2. As it is opposed to that which is indeed, and truth, such as it is said to be, yet but typical, and in a figure: Confer Notes in Matth. 13.11. So Christ is the true light Joh. 1.9. the true bread, Joh. 6.32. the true vine, Joh. 15.1. not as if that first Creature were a false light, or the Manna which the Fathers ate in the widerness, were a false bread, or either falsly so called; but Types they were, and Figures only of the true light, and the true bread, 1 Joh. 5.6. This premised: Come we now to consider our first point of Doctrine, which is this.

Christ's flesh is truly meat.

When our Saviour saith, his flesh is meat, we are to understand his mean­ing to be this, That his Word and Truth, is the nourishment of the Soul, as flesh, and bread, and meat are of the Body. This was understood by Manna in the Old Testament, which Moses interprets expresly, The word of God: So I would under­stand those words, Exod. 16.16. This is the word which the Lord hath commanded, [...], sermo, verbum, (for the outward flesh of Christ came not down from heaven, as his Word and Truth did) without any forcing of the Text at all, if referred to the Antecedent, as they are by others to the consequence; but if that hold not, surely [...] will, 1 Cor. 10.2. All our fathers, saith the Apostle, did eat the same spiritual meat, which is nothing else but the word of Christ, the same spiritual meat, as our Translators referr it to the Manna. Two things there come here to be shewn.

1. In what respect the word of Christ may be said to be meat, where we will consider the Analogy, and Similitude between the word and ordinary meat.

2. In what respect the Word may be said to be truly meat, where we will consider also the dissimilitude, between the Word and ordinary meat.

1. As the Body is nourished by Natural food, which act we call Aggeneration. So also the Soul by the word of God, Joh. 6.51. The bread of God, which cometh down from heaven, and giveth life unto the world: If any man eat of this bread, he shall live for ever: and that bread that I will give is my flesh, which I will give for the life of the world, 2 Cor. 4.11. We who live, are alway delivered unto death, for Jesus sake, that the life also of Jesus, may appear in our mortal flesh. Prov. 4.20, 21, 22. My son attend unto my words, incline thine ear unto my sayings, let them not depart from thine eyes, [Page 658] keep them in the midst of thine heart; for they are life unto those that find them, and medicine, or health, unto all their flesh.

2. Meat causeth strength of Body, 1 King. 19.8. Eliah went in the strength of his meat forty days, till he came to Horeb. So shall we be strengthened by the Word, the Meat which God gives us, bread which strengthens mans heart, Psal. 104.15.

3. God is the maker and giver of both, Act. 14. & 17. He gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness. The Lord feeds both man and beast, Psal. 143. and 144. Isai. 25. He makes a feast unto all people, a feast of fat things, a feast of wines on the lees, of fat things full of marrow: of wines on the lees well refined, Isai. 25.6. which is a feast of his Spiritual Graces: Psal. 23. The Lord is my shepherd, or feeder, I shall want nothing, vers. 5. He prepares a table in the presence of mine enemies, Luk. 22.

4. Proportion there is between the food of the body, and the body, and also disproportion, otherwise there needed no concoction: So there is a proportion, and disproportion betweeen the Word and the Soul. All Spiritual food will not down with all stomacks: if the meat be never so good, yet if put in the mouth of a dead man, it hath no taste at all. And what relish can the most pretious food have to their taste, who are dead in trespasses and sins? and if the palate be vitiated by an ill humour, the very best meat is unsavoury: And if some truth be spoken to such as are so distempered, their soul abhorrs it, and him likewise that gives it them: Nay, if they abhor him that sets it before them, they abhor even the most pretious food for his sake, like peevish and wanton Children, they will not receive food from any but their own Nurses, though they perhaps not so cleanly, nor wholsome as others are, or like some foolish or nice men, who will not eat their meat, unless it be out of such or such a dish. A man truly hungry would receive meat, though from his enemy.

5. The meat must be chewed, and the word meditated upon Psal. 1.2. The hea­venly Manna, the bread of life, the food of our Souls is to be chewed, and ru­minated upon by meditation: As the Israelites said one to another, Exod. 15.16. What is this? for they wist not what it was, and so must we, of the Word of life: what is this or that?

6. Always we must receive meat, otherwise we dye: so the Word must be heard day and night, and preached in season, and out of season, Lord give us evermore of this bread, Joh. 6.34.

2. The Dissimilitudes.

1. The natural food it perisheth; Labour not for the meat that perisheth, but the spiritual endures to the everlasting life.

2. The natural food being of a perishing condition, cannot lengthen mans life to eternity, but he that eateth this bread, sath our Lord, shall live for ever.

3. Although our corporal food be turned into our bodies, and receives a life from them; yet Christ the Spiritual Food is not transformed into our Souls, nor re­ceives life from them; but contrariwise this heavenly nourishment transforms our Souls, and assimilates them unto it self, as the Cion or Graft; as suppose of an Ap­ple, or Pear, is not changed into the nature of the stock, which perhaps is a thorn or a crab; but it turns the stock into its own nature; nor doth the nourishment receive life from us, but gives it to us; yea, 'tis this bread that giveth life to the world. Hence it is, that he is not said, to be flesh of our flesh, but believers are said to be flesh of his flesh, and bone of his bone. And those resemblances of an head, and vine im­port no less; for the head receives not, but gives Spirits unto the body, and the Vine hath not life from the Branches, but gives them their life. And the reason is, Christ is not to partake of our sins, but we are to be made partakers of his righte­ness, Heb. 12. Flesh is here all one with bread, so we may find them used promiscu­ously, Gen. 31.54. where it is said, that Jacob killed beasts, and called his brethren to eat bread, where 'tis not probable, that he would invite them only unto bread, when he had killed beasts for them. Nay, Moses in express terms calls the flesh of the offerings, the bread of the offerings, Levit. chap. 21. vers. 6, 8.23.10, 11. and 6.8.

But I needed not to have made further search, than vers. 51. of this Joh 6. where our Saviour confounds them both, where he saith, the bread that I will give is my flesh.

Bread then and flesh, are here taken for the same, and import one and the same spiritual thing, which is the word of God, that word which is made flesh, Joh. 1.14. the spiritual flesh of Christ, vers. 63. which came down from heaven, vers. 51, 58. which is the true flesh, the true bread: Matth. 4.4. by which we live. Deut. 8.3. Joh. 6.50, 51 &c. Not dye, but live for ever, and 8.51. Thus flesh is here said to be meat, for as flesh and bread are both one, and taken for the same; so bread and meat also are the same in the Scripture phrase: For that which Mark 6.36. calls bread: that Matth. 14.15. relating the same story, calls [...], meats, a word of near affinity to [...], the same in the Text.

The Reason why all the words are taken in one and the same common acceptation, is, because they agree all in one word, [...], which signifies bread, and flesh, and meat and all things edible.

Observ. 1. The great bounty of God, who feeds all his Creatures, even the most contemptible Worm, or Ant that creeps upon the ground: Nay, even his enemies; but his friends he feeds, even with his own Body: Who nourisheth not his own Flesh? but who would give his own flesh for nourishment?

Observ. 2. The miserable famine that they sustain, who want the Word of God, the Spiritual Food, the meat indeed, Amos 8.11. Gustate & videte, Psal. 33.

Observ. 3. Our Lord gives his Disciples the true bread: This discovers the falshood of that which is commonly received, that Christ's body is Metaphorically, called bread, Christ is the true bread, the wine that makes glad the heart of man, Oyl that makes him of a cheerful countenance, Nathanael aen Israelite indeed, Joh. 1.47. if ye bring forth much fruit, then are ye my Disciples indeed, Joh. 8.81. as it is indeed, the word of God, 1 Thess. 2.13. Christ the true bread, Joh. 6.32. Christ the true light, Joh. 1.9. True riches, Luk. 16.11. The worshippers in the spirit and truth, Joh. 4.23. True vine, Joh. 15.1. The true light now shineth, 1 Joh. 2.8.

Hence observe the folly, and pitty those miserable Esaus, who hunt in the field, i. e. the world, for savoury meat, such as the old man loves, for honours, pleasures, profits, &c. When mean time, the Lord God brings the meat indeed unto Jacob near, even in thy mouth, and in thy heart.

Repreh. 1. Those who feed the Disciples of Christ, with that which is not the true bread, as their own inventions, their own or others dung, or chaff: What else do they who preach and teach their own, or others Tenents, from the Word of God, which doth not every way consent with that Word?

And what can they be esteemed better, who thinking highly of themselves in their time, propound their own conceivings and imaginations, for the peoples spi­ritual food?

They are like Rats, and Mice, and other Vermine, who having troubled the world in their night of ignorance, leave their dung behind them.

Repreh. 2. Those who labour only for the meat, that perisheth. Whither it be the na­tural food: All the labour of such a natural man is for his mouth, Eccles. 6.7. What shall I eat, &c. yet if there were any satisfaction, it were the more excusable: but the wise man adds. The Appetite is not filled, he eats, and drinks, and does the same thing over and over, a beast is more happy than such a man, because he hath an im­mortal Soul, that hungers and thirsts: yet he suffers it to languish for want of food. The appetite (i. e.) the soul (so the Hebrew) is not satisfied: But grant it, that the appetite were satisfied; yet that natural food can but support the body; 'Tis no more, nor better, than if a man should daily be repairing a mud-wall. The body cannot continue, without such nourishment forty days, what a great miracle.

Consol. To those who have this Divine food in them; these are they who indeed are filled with all the fulness of God, Ephes. 3. These are they who seem to want out­ward meat perhaps, but they have meat that others know not of, Joh. 4. Martha runs about, but Mary hath chosen the better part. The Manna of Gods Word hath all tastes [Page 660] in it, Wisd. 16.20.26. Hebr. 13. Be content with what ye have; for he hath said, I will never leave you, &c. He that gathers little hath no want, &c. 2 Cor. 8.15. Mur­mur not poor Soul. In the time of want they shall have enough. Joseph dined with his brethren at noon, (i. e.) in the heat of persecution. In my fathers house there is bread enough, and I perish for hunger; I will go to my Father: some comfort for the prodigal who hath wasted his substance, and lived among the Swine. But I have drunk a cup of deadly wine, Psal. 60.3. even so Job was charged by Eliphaz, Job 15.16. St. John's care was even of the body of Gaius, That it might prosper, even as his soul prospered. Epictetus his sheep brings a full bag, and a thick fleece; but a fat Oxe eats and treads down the rest.

Exhort. Labour for the meat that endureth to everlasting life.

Motives. 1. It's a substantial meat, [...], Matth. 6.11. no other than Christ himself, that bread of life, Joh. 6.33.49, 50, 51. This bread our Saviour directs us to ask of his Father, when we say, Our Father, &c. Give us our supersubstantial bread.

2. It's a satisfying meat, In Christ all fulness is, otherwise what meat hast thou for to morrow, Exod. 16. Vide Comparat. Orig. ibid. Manna cum verbo, Rev. 7.16.

3. It's a lasting meat; our Fathers fed on the same we do, 1 Cor. 10.2. The meat that endures for ever, Joh. 6.27. meat for a siege: The folly, impiety of seeking after other meat, Mat. 6. Other meat may bring a plague with it; as in the mistake of [...] for [...].

Notes or Marks. 1. Dost thou labour for the meat that perisheth, and yet sayest thou labourest for this? like the Lark, and other birds of prey, soaring high, aimest at things below: Dost thou mind earthly things? then thy God is thy belly, Phil. 3.19. Joh. 3.31. Col. 3.2.

2. How dost thou thrive in thy soul? hast thou not Caninam appetentiam, who art alwayes learning, and never comest to the knowledge of the truth.

3. Dost thou desire the Word sincerely, alone, and not to tickle thine ear? [...]. Apti ad Comedendum sunt redempti, & de familia Sacerdotis, Levit. 22.11.

The Reason of this

  • earnest search after Knowledge: [Esau was a great hunter, yet mist the blessing.]
  • desire of the Tree of Knowledge.

The Childrens teeth are set on edge. For he gives us in command, the same he did to Adam, Gen. 2.16. which we understand a permission, though never elsewhere do we turn that phrase permissively; in the very next verse it is, Moriendo morieris, in dy­ing thou shalt dye.

Remove false conceit of other food, which makes us loath Manna, Castel. pag. 47. which is rather poyson than meat: Custome in the eating makes them think it good, Mithridates.

Means. 1. Direct. Hunger after it; God fills the hungry with good things, Confer Psal. 145.15, 16. and 147.14, 15.

2. Ask with them, Joh. 6. Lord evermore give us of this meat: Beseech the Lord to rain bread from heaven upon us, Exod. 16.4. The truth came by Jesus Christ, of all those figures and types in the Old Testament.

Observ. 5. The reason of those high contestations, those hot and earnest, yea bloody disputes, now for many years maintained by the confused, three-fold Babel, concerning the flesh and blood of Christ; the nature of the Sacrament, the manner of Christs flesh and blood, being in the Sacrament, whether by Transubstantiation, or Consubstantiation: There is not any question now more than these hundred years, hath blotted more paper, or tortured mens wits, or divided mens minds more than this. Men have not taken notice of Christs true flesh and blood, nor the manner of partaking of it reveiled in the Word.

Observ. 6. Hence appears how vain, though gainful, the practice of preserving [...], the reliques of Saints, yea, though of our Lords body it self, as too many do, and too long have done, shewing with great veneration and devotion some old box of congealed blood, or some such like Relique, to the curious and credulous [Page 661] beholder, which he must believe to be part of some Saints body and blood, which long since have returned to their dust. But be it granted, that the natural body of some Saints have been preserved from putrefaction and corruption so many hundred years, yet [...], vers. 63. The flesh profiteth nothing.

Observ. 7. Hence it appears, that the Sacrament of Christs body is a great mystery, it's called [...], the less kind are [...], 1 Cor. 3. whence [...].

Observ. 8. Hence a reason why Children, not only natural but also spiritual are not partakers of this Sacrament; they are not only unable to examine themselves, but also they understand not, nor can they bear this spiritual nourishment, 1 Cor. 3.

2. Axiom. Christs blood is drink indeed: as by the flesh of Christ was meant his word, Joh. 1.14. So by the blood of Christ is meant his spirit and life: Unto this pur­pose sound many places of Scripture, especially Hebr. 10.29. where the blood of the Covenant, and the spirit of grace are the same thing. 3. So 1 Job. 5. so the effect of the one is given to the other, Hebr. 9.14. and this appears by our Lords own ex­plication of this hard saying, Joh. 6.57.63. My words are spirit, and they are life, and so Peter understood him, vers. 68.69. hence the blood, the life. The effects are these, 1. it quencheth thirst, My soul is a thirst for God, Psal. 42.1, 2. in the last and great day of the feast, Jesus said, come to me and drink—understood of the Spirit. 2. It ex­tinguisheth the heat of concupiscence; sensual, having not the spirit. Blood is the spi­ritual life: we are said to drink into one spirit. The words that I speak they are spirit, and they are life: Thou hast the words of eternal life, 1 Joh. 5.8. It is the water springing up to eternal life; so that blood and spirit are all one.

Observ. 1. The universality, the commonness of the means of salvation, the Lord makes choice of such Elements as are Parabilia, possible to be had, really had, neces­sarily to be had, and used in all the world, usus communis aquarum: bread the staff of life, Isa. 3. Wine may be had, either of the Vine, or of some other Tree, or else of some Corn or other; as we read of Wine made of the Palm-tree, and Barly Wine, and [...], in Diod. Siculus.

Exhort. To thirst after this drink, to be thus blood-thirsty: Christ's bread is to be eaten, not treasured up in the understanding, Exod. 16. there it putrifieth, Die autem sexta, In the evening ye shall eat bread, Vid. Orig. They saw God and did eat and drink, Exod 24.11.

Means, direct. Go to God for it, he hath that which satisfieth, and so he gives to drink, Psal. 36.8, 9. of the river of thy pleasure.

NOTES AND OBSERVATIONS UPON JOHN VIII. 24, 25.

— [...].

[...].

—For if ye believe not that I am he, ye shall dye in your sins.

Then said they unto him, Who art thou? and Jesus saith unto them, Even the same that I said unto you from the begin­ning.

I Shewed lately what the Lord Jesus Christ hath suffered and done for the cure, healing and removing of our spiritual mala­dies and sicknesses. Our Lord Jesus, in the words read, assures us, That unless something be done on our part, we shall dye of those spiritual diseases, if ye believe not that I AM, ye shall dye in your sins.

The words contain part of a Dialogue between the Lord Je­sus Christ and the Jews, concerning Faith, and the object of Faith, and the explication of that object, wherein our Lord propounds himself unto them as an object of their Faith to be believed on, and that at their peril; If ye believe not that I AM, ye shall dye in your sins: whereupon the Jews enquire who he is, and he gives them answer to that question.

In this part of the Decalogue our Lord affirms Two things of himself:

  • 1. That he is, I AM.
  • 2. That he is the beginning.

1. That he is I AM, so the Greek words are, [...] so the Syriack Interpreter, so the Vulg. Lat. Thus also Martin Luther, and Piscator, and two Low Dutch Transla­tions, and Pagnin, Vatablus; thus also the Spanish Translation; all the other, Latin, French, Italian and English Translations unwarrantably and unnecessarily add unto the Text, and render the words, If ye believe not that I am He; whereas there is no He in the Text, nor any need of it; yea, it obscures the Text, as we shall make it ap­pear: In it are contained these Four Axioms;

  • 1. The Lord Jesus is, I AM.
  • 2. If we believe not that he is, I AM, we shall dye in our sins.
  • 3. The Jews enquire who he is.
  • 4. Jesus said unto them, the beginning that also I speak unto you.

1. The Lord Jesus is, I AM.

The words are harsh, and very strange to our ears; but such indeed are all spiri­tual things unto the natural man, and his natural understanding: ye know what the [Page 663] Apostle saith, 2 Cor. 12.4. [...], unspeakable words, Hebr. 5.11. [...], which I render thus, Concerning whom we have much speech, and hard to be uttered: and St. Peter saith of St. Pauls Epistles, that there are in them [...], things hard to be understood. But these words of the Son ought to be no more strange unto us, than those of the Fathers are, Exod. 3.14. I AM hath sent me unto you. But that the words ought thus to be understood, will appear by an harmony of other Scriptures, Matth. 14.27. which I render, be of good courage, I AM, be not afraid: and in this 8. of John, ye have two like Scriptures, vers. 28. When ye have lift up the Son of Man, then shall ye know, that I AM: and vers. 58. which can be turned no otherwise, before Abraham was I AM.

But what reason can we give of this?

The expression is of the Sons Deity, and a [...], and a true reason is à priori: Can there be any thing in nature before the Deity? what saith the Apostle, 1 Cor. 11. The head of Christ is God, (i. e.) the Father: And the Fathers name is I AM, which de­scends upon the Son; and the Son inherits that most excellent name, I AM.

But enquire we rather into the reason, why our Lord Jesus thus expresseth himself, [...], I AM: of this expression we may conceive Two Reasons.

1. Our Lord speaks of his Divine Nature, which is better expressed in a Verb Sub­stantive, than any Verb Adjective, because it notes essence and being.

2. Of Beings, the present Being best sutes with the Divinity, as being alwayes pre­sent, and not varied by other parts of time.

3. Our Lord Jesus hereby notes his dispensation proper to himself.

Observ. 1. A common fountain of Being: See Notes on Exod. 20.

2. Christ is immutable, ibid.

Consol. Ibid.

2. If we believe not that Jesus Christ is I AM, we shall dye in our sins: The proof of this is evident by a like speech of the Apostle, 1 Cor. 15.17. The reason of this appears from consideration of Christ himself, and the nature of Faith; it is the Lord alone who can pardon and take away sin, Isa. 43.25. Who can forgive sin but God only, there is no other name or being,

2. Faith is carried to the operative power of God, Col. 2.12. Act. 10.48.

Observ. 1. Unbelievers in the Lord Jesus, such as believe not that he is I AM, they are dead in trespasses and sins; For whereas Faith in the Lord Jesus enstates us in the Everlasting Life, Joh. 3.36. where such Faith is wanting men are spiritually dead, and continue in the kingdom of darkness, and cannot go forth of the darkness: It is the speech of Eliphaz, Job 15.22. He believeth not that he shall come out of darkness; and according to every mans Faith, so it is unto him. If a man believe, that sitting in darkness, and the shadow of death, he cannot possibly arise and come forth from thence, he must here sit still and die. I doubt not but there hath been some cor­ruption of the Text, for there have been many who have studiously endeavoured to obscure the Eternity of the Son of God: Let us examine our Lords Answer:

The Lord Jesus saith, he is the beginning.

The Greek words are [...]. which the Syriack, even the same who began, that I might speak with you, unless ר be mistaken for ר, and if so, the words are, the beginning who have spoken with you: Vulg. Lat. Principium, qui & loquor vobis; having reference to the person: Beza, id quod à principio dico vobis, which one Dutch Copy followeth; but another turns the words according to V. L. Martin Luther, in the beginning: so many Translators as there are of these words, so many different sences; our last Translation with that of Beza turns [...], from the beginning, which is farther off the truth than all the rest: the others agree in this, that Christ is the beginning.

But is not this Answer of our Lord very obscure? doth he not answer obscurum per obscurius: But observe who are they who propound this question, are they not un­believers. They were not worthy of a more clear answer: Our Lord said nothing to Pilate when he asked what was truth? Thus, when he said to the Jews, a little while and ye shall see me, &c. The Jews said, whither will he go that we shall not find him, [Page 664] Joh. 7.33, 35. But when Judas ask'd a question first, its premised not Iscariot, Joh. 14.22. but he answers his Disciples, Joh. 16.17. but his answer is clear and evident unto all Believers, who believe that Jesus is I AM, even the Essence of all Essences, the Be­ing of all Beings; for if we believe that Jesus is the I AM; the Essence and Being, the same with the Father, who is I AM that I AM: We cannot but believe him to be the beginning of all Essences and Beings, and the very same which Moses speaks of in the first word of his first Book, [...], in the beginning, i. e. in filio, saith the Interlinearie Gloss, and the Targum of Jonathun [...], in wisdom hast thou made them all, that is in the Son, by whom all things are created, Col. 1.16.1.2. For according that to ancient Creed, as the Fathers is eternal; so is the Son eternal, and the holy Ghost eternal. Aristotle believed and taught, that the Sun and all the Creatures were from eternity. See Heb. 1. the Notes on [...].

I AM that I AM, and they believed in that Name, and in belief of that Name they came out of Egypt, Exod. 4.31. and 14.31. Even so, Zach. 10.10. respondent ultima primis, for so the Lord Jesus comes in his Fathers Name: I AM, and through belief in that Name the true Israel of God comes forth of their sins; for according to the days of Israel coming out of Egypt, he shews them marvelous things, Michah 7.19. He will turn again, and have compassion upon us. He will subdue our iniquities, and thou wilt cast all their sins into the depth of the Sea.

Observ. 2. The belief, that Jesus is, I AM, is an enlivening, a quickning belief, a belief that raiseth men from the dead. For it is faith in Christ, and his Divine ope­rative Power that raiseth men up from the dead: For such is the condition of be­lievers in Christ, as that of the Israelites, when Moses came among them; unless they believed Moses, they could not go forth out of Egypt. And unless we believe him, who is the Prophet like unto Moses? we cannot be delivered out of our spiritual Egypt. And therefore Moses came unto the people in the name of the Lord, Exod. 3.13, 14.

Observ. 3. Consider then, O believing man, what an inestimable treasure, thou hast in thine own earthen Vessel, no less than God himself; I AM: 'Tis God himself is in thee of a truth, Esay.

Observ. 4. This convinceth the present evil world of their gross unbelief; how­ever, they boast of their faith every where, and never more than at this day: When yet never was there a more wicked pretending Christian world than now is, which is a clear and an evident proof, that men believe not that Jesus is, I AM; for they are yet in their sins: yea, its almost generally said, that they must live in their sins; while they live here in this world: and therefore they do not believe, that Jesus is I AM; for if they did believe, that Jesus is I AM, they should not be yet in their sins: This is that which our Lord foretold, That his spirit should convince the world of sin, because they believe not in me, Joh. 16. for if sin be not taken away, it is evi­dent that men believe not in Christ's Divine Nature in I AM, who takes away the sins of the world.

Observ. 5. What the Father is said to be, and to do in the Old Testament: The same the Son is said to be, and to do in the New Testament. And what is done to the Father in the Old Testament; the same is done, or to be done unto the Son in the New Testament. See these distinctly in their order. 1. The Father is called I AM that I AM, Exod. 3.14. and the Son is here called by the same name. 2. The Fathers name is Jehovah, and the Son is so called in the New Testament, for as the Greek Interpreters, where ever is, [...], named, in the Hebrew, they turn it [...], the Lord; except only in one place, where they turn it [...]. So is the Son called by the same name in the New Testament, almost every where [...], the Lord. 3. The Father hath life in himself, and he hath given to the Son to have life in himself. 4. The Father raiseth the dead: And the Son quickneth whom he will. 5. Ye believe in God the Father: Believe also in me, Joh. 14.1.

The Reason of this appears from the different dispensations of the Father, and the Son.

Exhort. Believe that Jesus is I AM; the Essence, the Being. This belief makes [Page 665] us like unto him: Because I live, ye shall live also, Joh. 14. Mich. 4.5. Every one will walk in the name of his God, and we will walk in the name of the Lord our God. Be­cause he is I AM, we shall be partakers of his like being; for in him we live, and move, and have our being. It is a being that the Lord requires, not a thinking, not an imagining or fancying; not a pretending; not a professing, its a being. All on this side reality, and being, may be counterfeit and hypocritical, and may be easily practised in this evil world; wherein the Art of seeming is at the very height. But it is natural, and reasonnble, that such as the Nature and Being of God is, whom every one serves and worships; Such should his nature be who serves and worships him. He therefore, who is I AM assimilates, and makes all his Believers like unto himself in Being. That they be partakers of his divine nature, 2 Pet. 1. This was meant by Deificati homines, among the Ancient Fathers: Such as were made like God, and par­takers of his nature and being: So that, as he is, we shall be in this world, 1 Joh. 4.17. Means. When ye have lift up the son of man, then ye shall know that I AM, vers. 28. When we shall come to know, that this is the very being, that we by our sins have crucified. See Notes on Gen. 26. ad finem.

Consolat. To believers in the Lord Jesus: As they who believe not that he is, I AM, they shall dye in their sins: So by like reason they who believe that he is, I AM; they shall not dye but live.

O but I am guilty of many sins, &c. See Notes on Exod. 20.1. No marvel if while men have only a fantastical faith, and believe only in a Christ of their own imagining. No marvel though the flouds of Belial make them afraid, Psal. 18.4. Therefore Matth. 14.26. They thought they saw, [...], a fancy, or imagination, vers. 27. But Jesus spake unto them, saying, Be confident, I AM, he is not a fan­tastick, or imaginary Christ, but an Essential, a being Christ, a Christ who is the very being it self the I AM: When he comes into our vessel, he rebukes the Sea of wickedness, and the winds of temptation from evil spirits; and then follows a great calm.

Observ. 1. This discovers their poor, narrow, carnal understanding of Christ, who think him then to begin to be the Son of God, when he began to be the Son of Man. This poor conceit the Ebionites had of him, that he was not only [...], as the Apostle speaks of him, Phil. 2. Verus homo, but merus homo, a meer man; and therefore those old Hereticks had their name Ebionitae; from the Hebrew [...], poor and miserable.

Observ. 2. Christ is the beginning, who hath spoken to us in all ages, that eternal [...], Joh. 1.1. which hath outwardly in the Letters and Words, and inwardly by a mental voyce, spoken to all generations of men.

Exhort. Hear the voice of the eternal Word speaking outwardly. They report of a God at Rome, whom they called Locutius; who was often speaking unto ma­ny, and never left speaking until they had built him a Temple. And then, ever afterwards, he held his peace. This story might have been very unhappily applyed to some. But to our present purpose, I AM, the beginning; he speaks not only outwardly, until he hath gotten a Temple, until he dwell in us, and walk in us, and live in us. But then he much more speaks in us, and becomes the Oracle of his Temple. So that what he spake before in Letters, and Words to the outward ear: He now speaks inwardly unto the heart of his Believers. That City which was at first called Cyriath Sepher. Joshuah called afterward Debir, Josh. 15.15. Cy­riath Sepher is the City of Letters. But when Joshuah obtains the Victory over it: it becomes Debir; that is, an Oracle: That word is in thee, in thy mouth, and in thy heart.

NOTES AND OBSERVATIONS UPON ACTS II. 4.

[...].

And they were all filled with the holy Ghost, and began to speak with other tongues, as the Spirit gave them utte­rance.

IF any Text of Scripture may justly challenge our best atten­tion, or kindle holy affections in us, more than other; I sup­pose this may, where the holy and blessed Trinity, God the Fa­ther, Son and holy Ghost are busied, and taken up in matters of our best advantage, the giving of the holy Spirit, to all the holy Apostles, and Disciples; enabling them, inwardly, for their most holy function, giving them divers tongues, fitting them with utterance, outwardly, for the propagation of the Gospel, throughout the world. That which the Eunuch complained Act. 8.31. How can I understand [...], pray we therefore, that the Lord, who sent his Spirit in fiery tongues, would enlighten the understandings, and enflame the hearts of the hearers; and that he who makes able ministers, both of the letter, and of the spirit, and made man's mouth; would vouchsafe a portion of his Spirit unto the speaker, and give unto him the tongue of the learned, that he may speak a word in season; that he may impart some spiritual gift unto the Congregation; That he may interpret, that the Church may receive edifying: Which that we may all the better do; ye may be pleased to know, that the great promise of God the Fa­ther, Luk. 24.49. The great promise of God the Son, Joh. 15.26. And the great promise of the holy Spirit, vers. 33. of this Chapter; is in this Text recorded to have been performed, When they were all filled with the holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance.

The whole Chapter compre­hends

  • An Historical Narrative of Gods promise per­formed.
  • The divers censures and judgements past upon the performance of it.

1. In the Historical Narrative ye have. 1. The time, place, and persons on whom, and in whom, this promise was performed, and by whom it was made manifest un­to others. 2. The miraculous performance it self, expressed, outwardly and in­wardly.

1. Outwardly by Types and Figures, and that two ways proportionable unto the two disciplinary senses, of hearing and seeing. 1. Of hearing, and that was a sound, [Page 667] a sudden sound, a sudden sound come from heaven; adorned by a contract simi­litude, and a sound as of a great rushing wind; and by the effect, it filled the whole house where they were sitting. 2. The second Type was in proportion unto the Sense of seeing. And thus there were represented unto them, Cloven tongues, in similitude resembling fire, and in effect sitting upon each of them.

2. God's performance of his promise is also described from the inward effect it wrought in, and by the Apostles and Disciples; which is the thing signified by those outward Types and Figures: They were all filled with the holy Ghost: spake with o­ther tongues, as the Spirit gave them utterance.

The Text, as you may perceive, contains a real and true performance of Gods promise unto the Apostles and Disciples: They were all filled, &c. Wherein there is: 1. An effect of the holy Spirit, in the Apostles and Disciples: They were all filled with the holy Ghost. 2. An effect of the Apostles and Disciples, by the holy Spi­rit: They began to speak with other tongues, as the Spirit gave them utterance. The words may be resolved into these Divine Truths, or Doctrines.

  • 1. All the Apostles and Disciples were filled with the holy Ghost.
  • 2. They began to speak with other tongues.
  • 3. They were all filled, &c. And then began, &c.
  • 4. The Spirit gave them utterance.
  • 5. As the Spirit gave them utterance, so they spake.

1. All the Apostles and Disciples were filled with the holy Ghost. That by all in Text are meant the Apostles and Disciples; the 13.14. and 15. verses of the for­mer chapter easily prove: That these were now altogether, and that in them, and by them, this effect of the holy Spirit was wrought, appears by the first verse of this Chapter: All these are said to be filled. Filling is nothing else but an ade­quation, or inward fitting of the thing contained, unto the thing containing. To fill, and to be filled, and their contraries; to empty, and to be emptied, are phrases, which some Philosophers appropriate unto bodies, and unto places: Upon what grounds I know not, since even spirits, and spiritual things have their bounds and limits, at least of Essence, Nature and Being; if not of quantity, and bulk also, and their places too; unless we should say, they are no where, or every where, as surely that must be, which is not in a place. To say as they do, that Spirits are in their Ʋbi, is to speak the same thing in other words. To say they are in their Ʋbi, and not in a place, is more subtilly to contradict themselves. Indeed, I deny not, but that a body is somewhat otherwise, and after another manner, in a place, than a Spirit, or spiritual thing is; but to conclude thence, that a spirit is not at all in a place, follows not. Since here, and elsewhere in Scripture, as also in prophane Authors, Spirits, and Spiritual Things, are said to fill those bodies, wherein they are: Hence is that of the Poet, ‘ [...].’

But I will not trouble this Auditory with a Philosophical dispute. Let us rather come to enquire, how can Gods Spirit, who fills the earth, Wisd. 1.7. Who fills heaven and earth, Jer. 23.24. be said to fill his Saints, and holy Ones, as here the Apostles and Disciples? Without doubt, if we take filling, as commonly we do, for a fitting of the thing contained, unto the thing containing, its not so proper a speech to say, the holy Spirit filled the Apostles and Disciples, as to say, some finite Spirit filled them, because Gods Ʋbi is Ʋbi (que) he is every where, and may be said, as well to be without the thing, wherein he is, as within the same.

Wherefore, when we say, the holy Ghost filled the Apostles and Disciples; or that the Apostles, and Disciples were filled with the holy Ghost; we understand the holy Ghost to be in them, by way of more special, more gracious, and more powerful re­sidence and habitation. And thus we may conceive it two wayes. 1. By way of extension, when the holy Spirit informs the whole Soul, as the Soul informs the Body, or the Light the Air, and wholly possesseth it; as a Prince takes up all the Rooms [Page 668] in the house for his own use; so the Spirit of Christ fills his whole body, which is the Church, his whole house, which is also the Church, Heb. 2. 2. Secondly by way of Intention, when the Holy Spirit of God moulds and works every power and faculty of the whole Soul, and every part and member of the body unto a likeness of it self, as Elisha, 1 King. 17. applyed himself part to part unto the widows Child; whence the man is renewed unto a spiritual life, according to John's witness of our Saviour, Joh. 1.16. Of his fulness we have all received even grace for grace; every Grace in the Soul answering to every Grace in the Spirit: as the wax imprinted by the seal answers to every dint and impression in the seal; as Paul saith of the Ephesians, Ephes. 1.13. That they were sealed with the holy spirit of Promise: And both these wayes I under­stand the Apostles here to have been filled with the Holy Ghost: Which fulness, al­though there were no other place of Holy Scripture to witness it, besides this history of it, it were enough; yet for our better confirmation, we may add consent of other Scriptures also; to which purpose is vers. 33. of this Chapter, Tit. 3.6. both which are understood of them all: In particular also Peter was full of the Holy Ghost, Act. 4.8. and Stephen, Act. 7.55. and Barnabas, Act. 11.24.

If we enquire into the reason of this, why the Apostles, and other holy and faith­ful men were filled with the Holy Ghost, it will be in vain to seek it any where out of God, for all dispositions and preparations in man for the receiving of the Spirit of God are wrought in him by the co-operation, yea, by the prevention also of the same spirit; For as the Soul is sui domicilii Architecta, saith Scaliger, The builder of its own house in the body: So also is the Holy Spirit the builder and preparer of its house in the Soul. To which purpose these words of the Apostle are to be understood, Act. 15.8, 9. God who knoweth the hearts, bare the Gentiles witness, giving them the Holy Ghost, even as he did unto us, and put no difference between us and them, [...], having purified their hearts by faith. The cause then of this fulness of the Spi­rit is God the Father giving, and the Son receiving the promise of the Spirit, and shedding it upon the Apostles and Disciples, as is expresly said, vers. 33. of this Chap­ter: If we inquire into the Principles, or end which God might have of so doing; he pours his spirit upon some, that by them, he may pour it forth upon others; for therefore he makes the water-springs in a dry ground, that they may run and water the earth; and wherefore is the fountain of living water in men? it shall be in him a well of water, springing up unto everlasting life, Joh. 4. out of his belly or heart, &c. Joh. 7. and therefore as soon as they are filled, they began to speak with other tongues, as the spirit gave them [...], utterance, i. e. to speak Apothegms, or wise sayings, befitting the spirit of wisdom, for so the LXX. turn the word [...], which signifieth the springing forth, and running of waters out of a fountain; as out of the abundance of living waters in the heart the mouth speaks.

We must have our thoughts still bounded within himself; for as all the fountains arise from the Sea, and return thither again: so from the Ocean of Gods Wisdom, Goodness, Faithfulness and Power issueth the Spirit of God, and returns to the Glory of him.

But how can the Spirit of God be said now to be given the Apostles, since before that time they could not but have the Spirit of God? how else did they so often call Jesus the Lord, which they could not do, saith St. Paul, but from the Holy Ghost, 1 Cor. 12.3. Besides shall we not think, that the Holy Ghost was given to the Fathers in the Old Testament? how then can this seem a new dispensation of God, when the Disciples were filled with the Holy Ghost?

I Answer, indeed the Spirit of God was in some measure given the Apostles, and more expresly after our Saviours Resurrection, Joh. 20.22. for otherwise they could not have been Holy, but by the Spirit of Holiness, nor could they truly and through­ly, and from a sure principle and foundation have said, that Jesus is the Lord, but from the Holy Ghost; when Peter confessed him, he saith, flesh and blood hath not reveiled this, but my Father; but a very scanty measure it was: and therefore after the ascen­sion of our Lord, it might be said to be, but even then given: And that both,

1. In respect of a greater measure of it; and

[Page 669]2. In regard of more glorious effects and signs then of it, than ever were before; and therefore before the spirit was given, Peter denied his Lord, but afterward he preach'd him, with notable magnanimity, confidence and boldness. As for the Fa­thers of the Old Testament, they had the real pledges of the spirit in outward bles­sings, and faithful promises of the spirit, in signs and figures.

1. They had the real pledges of the spirit in outward blessings, houses full of all good things, Deut. 6.11. fulness of strength, children, dayes, and other like temporal blessings.

2. We read also Promises in the Old Testament, That God would fill his house, or Temple with his glory, Hag. 2.7. (i. e.) the souls of his Children (for they are his House and Temple) with his Spirit: the like we find, 1 King. 8.10. 2 Chron. 5.14. and 7.1, 2. Isa. 6.1.4. and Ezek. 10.4. which were types and figures of that which was here fulfilled and performed, Joel 2. Yea, we have an express promise of it, Numb. 14.21. As truly as I live, all the earth shall be filled with the Glory of the Lord: Indeed some small measure they had of the Holy Spirit it self, whose fulness was re­served for the times of the New Testament; but it was only as the little drops before a great showre of rain; and therefore in the Old Testament, the Prophets phrase, to signifie the preaching of the Word, and conveyance of the Spirit, was to drop their word, but under the Gospel it was poured out in showers. Under the Law the mea­sure of the Spirit was like the widows oyl in the cruze; but under the Gospel, like the same oyl, filling all the vessels in the house. Under the Law they had sufficiency of the Spiri [...], according to Divine Oeconomy and dispensation of that time, but un­der the Gospel they have redundancy of the Spirit, Tit. 3.6.

And the reason is, the fulness of the Spirit was reserved for the honour of the Son of God, upon whom the spirit of God was to rest, Isa. 11. which was the token where­by John the Baptist was taught of God to know Christ, Joh. 1.32. for under the Law, howsoever the Spirit of God was given to all the Prophets, yet neither in any large measure, nor for any long continuance; for he that shall read of the most zealous Prophet Elijah, reproving Ahab to his face, causing four hundred and fifty Prophets of Baal to be put to death, 1 King. 18. shall read him at Chap. 19. flying for his life, and desiring to dye, at the threats of a woman.

This point is useful for Instruction, Reprehension, Consolation, Exhortation.

1. Observe then the truth of the Spirit inhabiting: That Spirit of the Lord which fills the whole earth, saith the Wise Man, which fills heaven and earth; saith the Pro­phet Jeremiah, doth in a more special manner fill his own Temple, (i. e.) our Souls and Bodies; God is in you of a truth, Rom. 8.11. If the spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead, shall also quicken your mortal bodies by his spirit that dwelleth in you; If ens dependens cannot, ne ad mo­mentum quidem temporis, be separate from ens independens; If the dependent Being cannot for the least moment of time be separate from the only independent essence; surely the Spirit of God, and God himself, being that only independent Spirit, it is impos­sible that we should be separate from it, since we wholly depend upon him, live, and move, and have our being in him.

2. Observe, Man is a Vessel; this vessel was intended to bear Gods Name in, Act. 9. and therefore the Saints are exhorted to bear Gods Name in their bodies, 1 Cor. 6. ult. Portate Deum in corpore vestro, This vessel is his body, 1 Sam. 21.5. 2 Cor. 4.7. O how much more is his Soul, the precious Soul? Prov. 6.26. how much more ex­cellent is the Spirit? an excellent Spirit, his Soul is such, Ecclus. 21.14. Cor fatui vas fictile, the inward parts of a fool, they are like a broken vessel.

3. A vessel is full of something: emptiness of all things is as absurd in Divinity as in Philosophy.

4. The Apostolique and Disciple-like kind of filling is with the Holy Ghost: the best liquor is put into the best vessels: the Spirit of God in Scripture is compared to Wine and Oyl; the new wine, and the oyl of gladness: The new wine must be put into new vessels, and the oyl of gladness into the Virgins Lamps that are trimmed, or made ready.

[Page 670]5. Observe Gods faithfulness and truth in performance of his great Promise: Re­pleti Apostoli, impleta est Scriptura, the Apostles were filled with the Holy Ghost, and Gods promise was fulfilled: 'Tis called [...], by way of excellency, The Promise; I send the Promise of my Father, Luk. 24.49. And the Apostles are commanded to stay at Je­rusalem, and wait for the promise of the father, Act. 1.4. with Act. 2.33. St. Peter interprets it, the Promise of the Holy Ghost; and St. Paul, the Holy Spirit of Promise, Ephes. 1.13. He who is faithful in performance of his great Promise, will also be faithful in performance of less; Godliness hath the promise both of this life, and that which is to come: therefore our Saviour exhorts, to seek the performance of the great Promise, and the less shall be cast in as the advantage, Matth. 6.33.

Observ. 6. Every one of the Apostles and Disciples were filled with the Holy Ghost, and therefore in that respect were all equal one with other; yet this asser­tion brings not in absolute parity and equality into the Church of Christ, as some would hence infer; For, although there be aequalitas ejusdem ordinis, equality among men of the same order, yet there may be and is inaequalitas diversorum ordinum; al­though they of the same order, as the Apostles among themselves were equal, yet there being divers orders in the Church, those orders are not equal among them­selves, for waving the controversie, whether Bishops and Presbyters were all of one order (as it cannot be denied, but that sometimes the one is taken for the other) yet without doubt, the Apostles and Deacons were of divers orders, as appears, Act. 6. and the same is as clear in regard of other orders of the Church, 1 Cor. 12. Ephes. 4. Yet men of unequal and different orders were herein equal, that they all had re­ceived the Holy Spirit: the Text is clear, for the Apostles, and Act. 6. is as evident a proof of the Deacons.

Observ. 7. They were all filled with the Holy Ghost: The word All, is not only [...], but [...], which implyes a conjunction, and joyning all together, as from [...] and such an union is required among them who may hope to receive the Holy Spirit, as vers. 1. When the day of Pentecost was fully come; [...], and were at Jerusalem, as appears, Chap. 1.4. Where there is distinction, division and confusion, there is no hope of receiving the Holy Spirit, 1 Cor. 14.33. But the Lord commands them to tarry at Jerusalem, the vision of Peace, that they might receive the Promise of the Father, and there they abode [...], in one mind, and one heart, [...], altogether, and so they received the Holy Ghost.

Observ. 8. The wonderful dignation and condescent of our God; the transcendent dignity of the believing man; that the most High God should stoop so low, as to take up his residence in our house of Clay. Solomon wonders, 1 King. 8.27. And will indeed the Lord dwell on earth? Behold! the heavens cannot contain thee, how much less this house? Since wonderment proceeds from ignorance, it must needs be very admirable and wonderful, that a wise man, the wisest of Kings wonders at: Yet was that house the most Magnificent Structure in the world: How much more wonder­ful is it, that the Most High God, who dwells in the High and Holy, should dwell with the contrite and humble, to revive the Spirit, &c? The most High God accepts of thy Body, Soul and Spirit, as his outward Court, His Holy, and most Holy place, above all Temples made with hands, above all his other houses in Heaven and Earth.

Observ. 9. The truth of God in the performance of his promises: Repleti Apostoli, & impleta Scriptura; a document, to relie on him for less things, as it is good reason with God, He that is faithful in little, is faithfull also in much: then with man, he that is faithful in much, is faithful in the least outward things called (these things.)

Observ. 10. The difference between the Law and the Gospel, Rom. 8.3, 4.

Repreh. 1. O how many of a common errour! The Lord fills men with his Spi­rit, it's said expresly, they were all filled with the Holy Ghost: But the common Gloss is, with his Gifts and Graces, more abundant knowledge of mysteries, greatness of mind, and constancy, gifts of tongues, largeness of heart, admirable utterance, power and evidence of the Spirit in preaching and praying; all this is true, but none of all these are the Holy Ghost: The Scripture saith, they were filled, they were all filled with the Holy Ghost. O Beloved! I fear we are unwilling to admit the Lord, the Spirit to [Page 671] dwell in his own Temple: And therefore we commonly interpret the endearing pro­mises of his own presence, with the Glosses of other things, much below, and less than himself.

Thus when the Scripture saith, Christ is in you, the hope of Glory, Col. 1.27. the Gloss is, Christ among you, 2 Pet. 1.4. That ye might be partakers of the Divine Na­ture; not the substance, which is incommunicable, saith the Gloss, (i. e.) not the na­ture: What boldness is this? the Scripture saith, the nature, the Gloss saith, not the substance, not the nature; what then? excellent Graces, whereby we are made like to God in wisdom and holiness: Is not this to drive God from his habitation? He would come, and in a more special manner dwell in us, and fill us with his Spirit, and we are unwilling he should come so near us. We rather choose some qualifica­tions, virtues, graces, gifts, but as for God himself, Christ himself, the being and pre­sence of God himself, which yet we can well endure to be in Heaven and Earth, and all the Creatures.

Enter, presenter, Deus hic & ubique potentèr.

God himself, his Divine Nature, Christ, the Holy Spirit men thrust from them, and will not endure it in them.

Repreh. 2. It lies upon us all, as a great and heavy complaint of these last times, That the Spirit of God is poured out in great measure, yea, beyond measure, in the fulness of it, yet men receive it not. Let no man dare to confine the Promise of the Spirit, only to those first times; as if Joel's prophesie were so fulfilled then, that it be­longed not at all to us; St. Peter understood it otherwise, and so must we, Act. 2.38, 39. Repent, saith he, and be baptized, every one of you in the Name of Jesus Christ, for the remission of sins, and ye shall receive the gift of the Holy Ghost, for the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call: And what was that promise? that in the last dayes God would pour out his spirit upon all flesh, vers. 16, 17. of that Chapter: But so it is now, as in the dayes of Christs flesh; He came unto his own, and his own received him not; he pours out his Spirit, and who receives it? and what's the reason? the Prophet Joel tells us, that in these dayes, the Lord will pour out his spirit upon all flesh; and St. Paul, 2 Tim. 3.1, 5. tells us, That in these last dayes perilous times should come, for men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankfull▪ unholy, without natural affection, truce-breakers, false accusers, incontinent, fierce, despisers of those that are good, traytors, heady, high-minded, lovers of pleasures more than lovers of God, having a form of godliness, but denying the power of it.

So that God pours out his Holy Spirit, and the Devil pours out his Spirit; God sheds forth the Holy Ghost from Heaven, and Hell's broke loose to oppose it; and both these joyn issue, and come to the shock, and strive together, whether of them should fill the heart and soul of the poor miserable man in these last dayes: So that Beloved, the reason is too too evident, why we are not filled with the Spirit of God in [...]h [...]se last dayes, We are filled with the Spirit of the world, that Spirit whereby men walk according to the course of this world, according to the Prince of the power of the [...] ▪ the spirit that now worketh in the children of disobedience, Ephes. 2.2. Intus exi­stens prohibet extraneum, we are filled with the Spirit of this world, and that keeps out the Spirit of God, the Spirit of Truth, the world cannot receive, saith our Saviour, Joh. 14.17. For as one adequate and proper place cannot hold two bodies, so neither can one Soul (though capable of a legion of Spirits which agree) hold two disagreeing a [...]d contrary Spirits, as the Spirit of God, and the Spirit of the world are: That fil [...]s us with unrighteousness, fornication, wickedness, covetousness, maliciousness, envy, murder, debate, deceit, Rom. 1.29. that fills us with rapine and excess, Luk. 11. O Beloved! let us not deceive our selves, if we be thus filled, there's no room left for the Spirit of God. O the fearful condition of those who are thus filled! They are given up (saith the Apostle) [...], to a reprobate mind, a mind that cannot examine it self.

Some I have known so full of these, that they were insensible of them, such as had gotten such an habit of swearing, and cursing, and blaspheming, that they knew not when they swore: And so of the like, I pray God there be none such among us; and by this means they have lost the principle of examination, (a duty proper to those who make their address to the Lords Table) they are given to a reprobate mind, a mind that hath lost, discrimen honestorum, & turpium; that cannot discern between good and bad: A most fearful condition; how dreadfully doth the Apostle censure such a man? Act. 13.10. O thou full of all subtilty and mischief: thou enemy of all righteousness: thou child of the Devil.

Consol. 1. But I should too much wrong this Text, should I not make use of it to the Consolation of those, who have though but a small and scanty measure of the Spirit; For who hath despised the day of small things? Zach. 4.

Ne parva aversaris inest sua gratia pervis.

Though they are not full, yet they are not empty. Our good God rejects not the least measure of his Spirit in any of his servants. Esa. 65.8. The new wine is found in the clusters, and one saith, destroy it not, there is a blessing in it. Thus God took no­tice of the weak beginnings of his Spirits in Jeroboam's son. He only of Jeroboam shall come to the grave, because in him there is found some good thing towards the Lord God of Israel, in the house of Jeroboam, 1 King. 14.13. Hag. 2.3. Saith of the House of God, Is it not as nothing? yet be strong, O Zerubbabel, and be strong, O Joshuah; ac­cording to the word that I commanded you, when ye came out of Egypt: So my Spirit re­mains among you, in medio, fear ye not.

2. But much more comfort, may I speak to those, who have a greater measure of the Spirit; they have the Comforter himself with them; who is [...], who hath his name from Comforting: What though thou want some of those outward things, which the world call their goods. Hast thou the Spirit of thy God? Thou hast in him, whatever can be called GOOD. Confer, Matth. 7.11. with Luk. 11.13. What though thou be oppressed with that which the world calls, and accounts the only evil? There is no evil so great, but its over-poised, and weighed down with the greater good; For as the sufferings of Christ abound in us, so also do the consolations. What if the Sun of persecution: (So our Saviour calls it, if we compare, Matth. 13. verse 6. with 21.) What if that Sun be up, and wax hot at noon-day, if the cool wind blow and allay the heat of it? what hurt doth it? The Sun is always hot, and ex­treme hot between the Tropicks, so that the old Poets conceived the World was not habitable in those parts: but our Geographers, and experience of many have taught us the contrary; and the reason is, that heat's allayed by a constant general wind that blows there from the East to West; and such an heavenly gale refresheth and cools the heat of persecution. This was figured unto us by Joseph, a Type of Christ, who dined with his brethren at high-noon, Gen. 43.16. He who is not ashamed to call us brethren, vouchsafes to dine with us, to feed upon our Faith, Prayer and Praises; and the will of him, that sent him which is his food, Joh. 4. He vouchsafes to feed us with his flesh and blood, his holy Word and Spirit; that we may be filled with all fulness of God.

Exhort. I shall conclude this point with an Exhortation to us all, that we would labour to be filled with the Spirit of God. And that we may the better be moved hereunto; what is there in this World useful for the life of man, which the Spirit of God, somewhere in Scripture borrows not a name from? The Wiseman reckons up among the principal things, for the whole use of mans life, water, fire, and blood of the grapes, oyl and cloathing, Ecclus. 39.26. And the Spirit of God is all these.

1. Water: A well of water springing up unto the everlasting life, Joh. 4. and 7. this he spake of the Spirit.

2. 'Tis fire: As John the Baptist speaks of our Saviour, He shall baptize you with the holy Ghost, and with fire, Matth. 3. Where (and) is exegetical, and explains the [Page 673] Nature of the Spirit, like unto fire. This is the Fire, whereof our Lord speaks, Luk. 12.49. I came to send fire on the earth: and what will I, if it be already, kindled? And I would to God it were kindled in every one of our heart [...], that it might consume every sinful lust there, and be a light of life unto us.

3. 'Tis Wine: So we may understand St. Peter, Act. 2.15, 16, 17. These are not drunk, as ye suppose; but this is that, which was spoken by the Prophet Joel. I will pour out my Spirit; they are not drunk with wine, wherein is excess, but they are filled with the Spi­rit, Eph. 5.18. Musto Spirituali, with Spiritual new Wine, saith the Gloss.

4. 'Tis Oyl: So the Prophet, Esa. 61.1. The Spirit of the Lord God is upon me. Why? because the Lord hath anoynted me: The Ʋnction from the holy One, 1 Joh. 2.

5. 'Tis Cloathing: Tarry, saith our Saviour, at Jerusalem [...], until ye be endued, or cloathed with power from on high, Luk. 24.49. i. e. with the holy Ghost, Jud. 6.34. The Spirit of the Lord cloathed Gideon, [...].

Such, and so principally useful, is the holy Spirit of God, unto the spiritual life, as these are to the natural, and therefore 'tis called the Spirit of life, Rom. 8.2. So ex­tremely necessary it is, That if a man have not the Spirit of Christ, he is none of his, Rom. 8.9. This is that Spirit, that quickens, enlivens, enlightens, teacheth, reneweth, governeth, comforteth, purgeth, and uniteth us unto our God.

As for notes or signs of this Spirit in us, should a man question almost any one, whether he had a portion in him of Gods Spirit, or no; he might be in danger to be answered, as Machaiah was by Zedekiah, 1 King. 22.24. With a blow on the cheek, and a taunt, which way went the Spirit of God from me to speak unto thee? Certainly, A­hab's Prophets were perswaded they had the Spirit of God, as partial opinon, and self-love perswades most men, though they give heed to spirits of errour, 1 Tim. 4.1. were we to try a vessel, whether full or no, we would not judge it to be so by the great noise it makes? Empty vessels, ye know sound most, when the full are silent, and the shallow rivulets make a greater noise, than the deepest and fullest stream. The waters of Shiloah go softly, i. e. the Spirit of Shilo, or Christ, Esa. 8. And therefore they who try the Spirit by our boasting, and ostentation of it: They who try the Spirit by this mark, take their mark amiss. The Spirit of God hath left us more certain signs to try it self by, both negative and positive.

1. He that hath the Spirit of God, lives not a bruitish and voluptuous life, not drunk, as ye suppose, No, Jud. v. 9. Sensual having not the Spirit: And be not drunk with wine, saith the Apostle, wherein is excess, but be filled with the Spirit: if drunk with Wine, then not filled with the Spirit, Eph. 5.18.

2. Positive signs ye have, Gal. 5.22. The fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance. Surely then the envious and malicious, the churlish and unkind, the injurious, impatient, and intemperate man; (let him make what shews of Religion he will, and practice the Art of seeming, which is much in fashon and request in these days) he hath not the Spirit of God: If we live in the Spirit, let us walk in the Spirit, Gal. 5.25.

I shall briefly name some means for the filling of our Vessels with Gods holy Spirit, and so conclude.

1. And first, oportet exinaniri, quod implendum est: That Vessel that is to be fill­ed with one liquor, is to be emptied of all other. And therefore our Lord de­nounceth a wo against the full. Luk. 6.25. Elisha bids the widow bring vessels, empty vessels, and that not a few. God is not sparing of his Spirit, we are sparing, and straitned in our own bowels: Especially we must empty our vessels of all what ever is contrary to the Spirit of God, our own will, our own self-love, our own sinister intentions, if we would be sealed with the Spirit of promise, as the Apostle speaks, Ephes. 1.13. We must be unsealed of those seven seals, Apoc. 7. and so resign up our selves wholly unto God, to be sealed anew by his Holy Spirit, to be guided by him, to be filled by him: Would any Housewife pour her precious liquor into a sink, or a nasty cask? and shall we think God more prodigal of his holy Spirit? Let us there­fore purge our vessels from all polution of flesh and spirit, 1 Cor. 7.1. Let us purge our vessels from lewd and evil vessels, 2 Tim. 2.21. Upon these terms God will fill us with [Page 674] his Spirit: Upon these terms we may eat of that bread, and drink of that cup; as the Priest said concerning Davids servants, if the young men have kept themselves from wo­men (that's commonly the young mans sin, as covetousness is the old mans) they may eat the hallowed bread; to which David answers, The vessels of the young men are holy, 1 Sam. 21.4, 5. Let a man examine himself, and so let him eat of that bread, and drink of that cup.

2. When we would fill a vessel at the well, we incline and sink it, otherwise we cannot fill it; And if we would be filled with the Spirit, we must humble our selves, and sink as it were our vessels, our souls into the Well of Living Water, Joh. 4. Every valley shall be filled, the confluence of waters is to the low grounds.

Object. But God gives his Spirit unto the believers; yes, but to such as obey him, Act. 5.32. and therefore believers and obeyers are often used one for other, as our Translators have observed in the Margin.

3. There must be a desire to be filled, unto such only, filling is promised, Mat. 5.6. Blessed are they that hunger and thirst after righteousness, for they shall be filled; and he hath filled the hungry with good things, Luk. 1.53. (i. e) with his holy Spirit, as I shewed before, by comparing Matth. 7.11. with Luk. 11.13.

4. Soundness and sincerity in our vessels, to receive and retain the Spirit of God: Thus by retaining a smaller measure we obtain a greater: Before we will pour drink into a vessel we try it, whether it will hold water or no; and upon the faithful re­tention, and use of some few weak and common gifts and graces of Gods Spirit, God gives us more and greater; Habenti dabitur. Our Lord commanded the Servants, Joh. 2. to fill the water-pots with water; and what came of it? the water was turned to wine, so much water, so much wine, Joh. 2. take therefore the Apostles Exhorta­tion, Heb. 2.1, 4. [...], take heed lest we leak and run out.

5. Obedience to the holy will of God, Ecclus. 39.1, 6.

6. And lastly, let us pray for the Spirit of God, Luk. 11.13. If ye that are evil give good things unto your children, how shall not God give to them that ask him: Pray for the fulness of the Spirit; open thy mouth wide, and he shall fill it, Ephes. 3.14. The Lord knoweth who are his. He who hath not the spirit of Christ is none of his, Rom. 8.

Repreh. 3. Those that have not the Spirit, nor labour for it, but content them­selves with the Spirit of errour.

Repreh. 4. Those that are full of wine, Ephes. 5.18. yet will pretend a fulness of the Spirit; the Apostle meets especially with the drunkard, he that's full of wine, and sings his baudy songs in that place: As one place in bodies cannot hold two bo­dies, so the spirit not two spirits.

Repreh. 5. This then reproves the world, that notwithstanding that the spirit is poured out in fulness, according to the promises, yet men are now more sinful than before.

Repreh. 6. Those that have [...], Jam. 1.21. [...], &c. Rom. 1. Plenus rapina & scelere, Luk. 11. a vessel full of sin, so full till it run over, Jam. 1. God will break it in pieces like a potters vessel.

Repreh. 7. Iniquissimi rerum estimatores; those that are most wicked Judges of things: With honours, pleasures, profits, sure they are as full as may be, yea, they pull down barns and make them bigger; but of the true riches they have not.

Repréh. 8. Those who inveigh against this fulness of the Spirit.

Consol. Should I not apply it unto Consolation, I should wrong this Text: this Spirit is Paracletus, the Comforter, the great Consolation of the Children of God, who are led by this spirit. They have the Comforter himself with them; what if thou want some outward appearing good things, hast thou the Spirit of thy God? thou hast all that can be called Good: Confer, Matth. 7.11. cum Luk. 11.13. What if the Sun of persecution (so our Saviour calls it) Matth. 13.6.21. be up, and hot at noon day, if the wind blows to allay the heat of it; as alwayes the Sun is hot between the Tro­picks, and alwayes that heat's allayed by a constant general wind there blowing from the East to the West. This was figured out unto us by Joseph's bearing the Type of Christ, who dined with his brethren at high-noon, Gen. 43.16.

But I have a perverse Spirit: See Notes in 1 Sam. 5.6, 7.

Man is a vessel; let every one keep his vessel, especially his body, which is a Tem­ple of the Holy Ghost: A vessel's to be filled with something; let every man enquire with what he is filled.

Exhort. 1. To those who have not the Spirit of God, that they would labour for it. Are there not some that have not so much as heard whether there be an Holy Ghost?

Motives. 1. From the excellent effect of it: 1. Spiritus ipse docet, the Spirit it self teacheth: 2. Besides it is, Sanctificationis & adoptionis spiritus, the spirit of san­ctification and adoption.

2. From the necessity of it, Rom. 8.9. He that hath not the spirit of Christ is none of his. All the vessels of the Tabernacle must be anointed with oyl.

3. Were there such a drought as in Eliah's time, 1 King. 17. we would be sensible of it. Examples, Psal. 42.1. and 143.6. As the Hart panteth after the water-brooks.

Notes or Marks of the Spirit. 1. He that hath the Spirit is not sensual, Jude v. 19. If we live in the Spirit, let us walk in the Spirit, Gal. 5.25. 2. Gal. 5.22. They have the fruits of the Spirit, they propend not to their own wisdom, scientia inflat; they purge out the old leaven: who would put precious liquor into a stinking vessel, or what wise Huswife drink into a musty cask?

Means. To enjoy it, 1. hearken to the whisperings of it, 1 King. 19. 2. Pray for the Spirit, Luk. 11.13. confirmed by the comparison of God with an evil man: But he must be a child of God that prays for the Spirit, otherwise if he be full of all wickedness, he is a Son of the Devil.

Exhort. 2. To those that have some measure of the Spirit, that they would labour for a greater measure: Are there not many who walk in a latitude, and think they have enough of the Spirit already; like the false Prophets speech to Michaiah and Hananiah to Jer. 28.1, 2. 1. Because a man may believe, and yet want the full measure of the Spirit, Joh. 7.39. Ephes. 1.13. Act. 5.32. and 10.43, 44. and wanting that measure may be none of Christs, Rom. 8.9. that's properly called Christ's Spirit. 2. It is to become more and more like unto God. Ahabs Prophets (no question) thought themselves to be full of the Spirit, because they gave heed to Spirits of errour, 1 Tim. 4.1. Empty vessels ye know sound most, when they that are full are silent, and the shallow rivulets make a greater noise than the deep and fullest streams. Shall we try these great professors of the Spirit by some signs? 1. They fast, they pray, they re­ceive the Sacrament, they hear many a Sermon, and repeat it; this is the cracking of a vain-glorious Pharisee. 2. They have the means: This is a fulness, but so as a bladder is full, but of wind, this knowledge puffeth up, it satisfieth not.

But how we may be filled with the Spirit may be considered in Analogie to a thing to be filled. Something is required in the thing to be filled, and filling. 1. In the thing to be filled is emptiness; the widow must bring vessels, empty vessels, for there is a wo denounced against them that are full, Luk. 6.25. Oportet inaniri quod implen­dum est, which must be of all things in the vessel, because intus existens prohibet ali­enum; there must be an emptiness of our selves, an emptiness of our Will, our Self-love and Intention. 2. Of all things contrary to the liquor, we are to pour into it; so that if we must be sealed with the Spirit of Promise, we must become unsealed of those seven seals, Rev. 7. and so resign our selves wholly up to God to be sealed anew by his holy Spirit, to be guided by him, to be filled by him. The more empty a vessel is of water, the more wine it holds: The Lord complains, Isa. 1. Vinum tuum mixtum est aqua; we relish not the drink that tastes of the cask, and shall we think God will be pleased with any thing? Would any man pour precious liquor into a sink or musty cask? and shall we think God more prodigal of his holy Spirit, than we of our worst liquor? After this emptiness the Spirit of God fills us, for it abhors emptiness as well as nature: and unless we be thus filled, the evil Spirit returns, and finds it empty swept and garnished. 2. In the thing filling, accommodating and fit­ting of it self to all parts of the vessel. Receive the Word with meekness, saith Jam. 1.21, 22. [...], verbum internum, the ingrafted word: As a key of an Ash will consume the Willow, and grow up instead of it, so that it assimilates the stock [Page 676] into its own nature: so the Word, and Spirit of God doth assimilate to it, the man that receives it. Thus young Joseph revived old Jacob, Jacob was as dead before, Gen. 45. end.

3. It must be a chosen vessel to bear Christ's name, a Disciple of Christ. It must be united, and fitted together: These in the Text were [...]. So that we must come, 1. To humility; ye know that when we would fill a vessel at the well, we incline, and sink our vessel, otherwise we cannot fill it; and we must humble our souls and vessels, and sink them into the well of living Water: God teacheth the humble, Psal. 25. Submission, God gives the Spirit to those that obey him, Act. 5.32. 'Tis every valley that shall be filled; so the confluence of all mercies is to the loving souls; the graces of the Spirit are here, most glorious, as brighter colour, upon a deeper ground.

2. There must be desire; to them that desire filling is only promised, Matth. 5.6. Blessed are they that hunger, and thirst after righteousness, for they shall be filled, and he hath filled the hungry, Luk. 1.53.

3. Soundness (which is the bottom of our vessel) and sincerity in receiving the Spirit, and retaining it: ‘Sincerum est nisi vas, quodcun (que) infundis excessit.’ For by this means, by approbation of thy sincerity, he pours in more precious li­quor. Do not you do so? before you will pour strong drink into a vessel, ye pour water to try whether 'twill hold that or no? So our Saviour commanded those ser­vants, that attended at the Wedding, Joh. 2. to fill the water pots with water; ye know what came of it, he turned it into wine. So must we expect upon the faithful reten­tion of the common gifts of the Spirit. Take therefore the Apostles exhortation, Heb. 2.1.4. we must take heed, [...], lest we leak, or let it slip. 1. They that were filled with the Spirit, were of Christ's followers. 2. All together in one place. 3. Sitting quiet, noting, quietness of mind. 4. All of one mind [...].

They were full of the holy Ghost, and art thou full of all wickedness, a child of the Devil? Tohu and Bohu, empty and void, I beheld the earth, and behold it was Tohu and Bohu, Jerem. 4.23. he made it not to be empty, but to be inhabited, Esay. As a skilful Musitian, that plays on an Instrument hath a sound answering to his mind: So here the Spirit gave utterance, and they spake accordingly [...], wise sayings; such are the writings of the Apostles; they are Apothegms, qui loquitur, [...], if any speak, let him speak as the Oracles of God.

Observ. God gives his Spirit to the faithful, Gal. 3.2. having believed they are sealed, Epes. 1.13.

Object. So then if we believe once we are sure of the Spirit of God: True! but what kind of belief is this? not every kind, no, no, no other, Beloved, than that which is joyned with obedience, as ye shall evidently perceive by Act. 5.32. for to believe, and to obey in this sence, are all one, as our Translators observe in the Mar­gent; vers. 36. of that Chapter. After filling followeth stopping. Open vessels are unclean. See Chap. 4. vers. 13.

Object. The Devils believe; Jam. 2. This the reason why men profit not: they are full of envy, pride, covetousness: Why hath Sathan filled thy heart?

Observe then, 1. Man is a vessel. 2. He is full of something. 3. He that is full, Disciple-like, is full with the holy Ghost.

Repreh. 1. Those that are not full with this Spirit. 2. Those that are filled with other things. 3. Those that are filled with the contrary.

Observ. 1. The truth of the Spirit inhabiting, contrary to their Tenent, who inter­pret all things spoken, in this kind of the Spirit of God, of the [...], the gifts and graces of the Spirit: whereas they ought to know, that the Spirit of the Lord that fills the whole earth, the whole world, is in a more special manner filling his own Temple, i. e. our bodies and souls, Rom. 8.9, 11. In him we live, move, and have our [Page 677] being, Act. 17. (Hence it is, that the Master of the sentences saith, that Charity is ipse Spiritus Sanctus) Love is the holy Spirit it self.

Observ. 2. Man is a vessel: 1. His body is surely so, 1 Sam. 21.5. 2 Cor. 4. 2. His Soul is such, Ecclus. 21. Cor fatui, vas fictile.

Observ. 3. A vessel is full of something; it is as true in Divinity, as in Philoso­phy, non datur vacuum, there is nothing wholly empty.

Observ. 4. The Disciple-like kind of filling, is with the holy Spirit. The best liquor is put in the best vessel. The Spirit of God is compared in Scripture to Wine and to Oyl, the new Wine, and the Oyl of gladness: The new Wine must be put in new vessels, and the Oyl of gladness into the Virgins lamps that are trimmed.

Repreh. 1. Those who are not filled with the holy Spirit. The great and heavy complaint of these last days, notwithstanding that the Spirit of God is poured out in great measure; yea, beyond measure, in the very fulness of it; yet men receive it not. It was the prediction of St. Paul, 2 Tim. 3.1. Know this, that in the last days perilous times shall come. This is strange, that there should be perilous times in the last days; for St. Peter, vers. 16, 17. of this Chapter expounds, Joel 2.28. as a pro­phecy now fulfilled. This is that which was spoken by the prophet Joel. It shall come to pass, in the last days, I will pour out my Spirit upon all flesh, &c. He pours out the Spirit, and who receives it? Alas! it runs beside: It followeth, that 2. Surely we are filled with somewhat else, intus existens prohibet alienum; for as one adequate, and proper place, cannot hold two bodies: so neither can one soul hold two dis­agreeing and contrary spirits. Have we not in us the spirit of the world; that spi­rit whereby men walk according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience? Eph. 2.2. Something it is, that keeps out the Spirit of Grace. Are we not filled with the con­trary? Rom. 1.29. Are we not filled with unrighteousness, fornication, wickedness, co­vetousness, malitiousness, full of envy, murder, debate, deceit? Are we not full of ra­pine and excess, Luk. 11. Let us not deceive our selves, Beloved! Consider, I be­seech you, of what spirit such men are, they are given up, [...], to a repro­bate mind, Rom. 1.28. Consider what St. Paul speaks to such a one, Act. 13.10. O thou full of all subtilty and mischief, thou enemy of all righteousness, thou child of the Devil.

What is emptying but the purging of our Vessels, our selves from sin and un­cleanness, as Prov. 25.4. from lewd and evil vessels, 2 Tim. 2.21. Upon this conditi­on, we may be partakers of the Sacrament, as the Priest said concerning Davids ser­vants; if the young men have kept themselves from women, they may eat hallowed bread, and if the old men have kept themselves from covetousness: To which Da­vid answers: The vessels of the young men are holy. Abiathar makes no question of David there, who was a Type of Christ, and the righteousness of God, 1 Sam. 21.4, 5. Let a man examine himself, and so let him eat.

Observ. 1. There are degrees, and measures of the Spirit.

Observ. 2. See here our duty we owe, whereunto we are baptized in the name of the holy Ghost, even to be wholly taken up, and wholly disposed, and fitted for the use and service of God.

Observ. 3. What the reason is, why the holy Spirit fills not men as formerly; we are not [...], that is altogether, as before [...], Psal. 133.1, 2, 3. Be of one mind; live in peace, and the God of peace shall be with you.

Reprehend us all, when God sends his Word and Spirit to be a mould and frame, wherein we should be cast, as Gen. 6. When God had made the man after his image, [...], man turned all into a vain image.

Observ. 4. Let us consider the great bounty of God, reserved for these last times. Is it not that we should be more obedient, than they of ancient times? To whom much is given, of him much shall be required.

They began to speak with other tongues, at the spirit gave them utterance.

What here are called other tongues, elsewhere are called [...], which our Translators are pleased to turn, divers kinds of tongues, 1 Cor. 12.10. and vers. 28. di­versities of tongues. Howbeit, what tongues are here called other tongues, are [Page 678] to be understood new tongues, as these words are used promiscuously, (Vide Essay, in Esay 65.15.)

The word [...], to begin, may be understood either: 1. So as the action was never before done: Or else, 2. So as to signifie no more than the action it self, Mar. 11.15. He began to cast out them that sold and bought, which Matth. 21.12. is ex­pressed only. He cast out all them that sold and bought. And what you read Luk. 12.1. He began to say, beware of the leaven, &c. is no other than he said, Take heed and beware of the leaven, &c. Matth. 16.6. The word here is properly and necessarily used, and without any redundancy, because it is the first time, that we ever read, that they spake with new tongues. And why with other tongues? This was needful, in regard of the people of other Nations and Languages, to whom they now spake, and were to speak, vers. 6.11. This was according to the direction, and distribution of the holy Spirit, which gave them to speak with other tongues.

Object. If this were the promise of God to his Church; then why may not all ex­pect the fulfilling of the same promise in our time? yea, this is a sign of Faith in Christ to speak with new tongues, Mar. 16.17, [...]. If this were a general promise, and literally to be understood, without doubt most men might justly suspect their faith in the Lord Jesus Christ?

I answer, if this were literally to be fulfilled to every believer, it had been no doubt performed to those of the Primitive Times, but it was not; what else is to be understood by the Apostle, 1 Cor. 12, 29.30. Are all workers of miracles? Have all the gifts of healing? Do all speak with tongues? Do all interpret? What's meant by this Congeries, this heap of questions? but to imply, even then when there was the true Faith in the Church; All did not speak with tongues.

For our better understanding of this, we must know, That the manifestation of the Spirit is given to every man, that is to every Believer [...], to profit, 1 Cor. 12.7. Eph. 4.7. Now profit imports a respect unto an end, whereunto a thing is profita­ble; For what end therefore, was the gift of the holy Spirit in fiery tongues to the Apostles and Disciples; but that they might preach the Gospel of Jesus Christ unto all Nations, according to their Commission? Matth. 28. And at that time, when the gift was given, there were at Jerusalem devout men, some of all nations under heaven, vers. 5. yea, whereas elsewhere we read the same gift of tongues given, it was unto such as were of another language, as to Cornelius, and his company, Act. 10. to 12. to the men at Ephesus, Act. 19.6. Generally, for what purpose were the Gentiles tongues given to the Apostles and Disciples, but for the conversion of the Gen­tiles? And no doubt, if God Almighty send men to convert other Nations; he will furnish them with other languages, even the languages of those Nations: Yea, where this promise of the Spirit is made, Joel 2.28. there's not a word concerning speaking with other tongues. And surely the Divine Wisdom thought it necessary in the beginning of every dispensation of the Father, Son and Spirit to make some vi­sible manifestation of them.

1. As of the Father, in those horrible thunderings and lightnings, Exod. 19. at the giving of the Law.

2. So of the Son, manifested in the flesh; to shew the possibility, to fulfil that Law in our flesh, Rom. 8.3.

3. The manifestation of the Spirit in fiery tongues.

But what, shall we think that all these manifestations were to be gazed at, or to amuse men, and make them wonder at what they knew not? Certainly, then is the manifestation of the Spirit made most like it self, when its least seen. Were they not all made to us also to profit withal, even to our obedience, unto the holy Law of God? St. Peter gives us a breviat of it, 1 Peter 3.11. He that will love life, and see good days, let him eschew evil and do good. The manifestation of the Spirit is profita­ble to us, to help us in our infirmities in these two main duties. And how doth the Spirit of God help our infirmities in shunning evil? Surely it is the Spirit of God that works in us a compunction, and repentance for sin, and prayer for remissi­on and pardon of it; yea, and strength for the removal of it, and informs [Page 679] us, remembers us, instructs us, and inclines us do good. (Vide Bernard.)

Observ. 1. Note here, how the good God, by a rare kind of spagirick Art proper to himself, extracts good out of evil, turns curses into blessing, changeth punishments into rewards, Simeon and Levi, according to their Fathers curse, must be divided in Jacob, and scattered in Israel, Gen. 49. But this dispersion proved a blessing to them­selves, and to their brethren; For, 1. The Simeonites were the Lawyers, and learned men in the Laws of Israel. 2. And the Levites being divided also in other tribes, taught the people the will of God. Thus for pride and presumption the Lord con­founded the language of the Babel-builders, and scattered them over all the earth, be­cause they understood not one anothers speech: But the good God, by divers tongues, and languages, gathers the scattered mankind.

Observ. 2. Hence it appears, that the contempt of tongues and languages in the Church of Christ, is no other, no less, than a sleighting of Gods gifts, even of those gifts, whereby he gathers the members of his Church, one to other, and unto himself.

Observ. 3. The Apostles and Disciples here might know, when they were first en­dued with power to speak with other tongues; and when that Spirit first moved them so to do. But this is no sufficient ground to urge men to tell the very time and hour of their conversion unto God, by whom they were first wrought upon. The works of the Spirit, they are secret, and insensible, there is little or no notice can be taken of them in their first beginnings; yea, in their progress, Gen. 20.5, 6. God with-held Abimeleck from Adultery. The whole dispensation, the whole preventing work of the Father, is almost neglected among us. The Lord complains of it by Elihu, Job 33.14. 'Tis true, there are some more notable manifestations of God's works in man, which appear not at first in fieri, while they are a doing; as the tongue of the Dial is not discerned when it moves, but when it hath moved in facto esse. The Word and Spirit drop like water into the vessels, which it prepares, first by little and little, insensibly, till at length, after long time, it manifests it self, When out of the belly flow the rivers of living waters, Joh. 7.37, 38. I would not be uncharitable, or misinterpret the intentions of any. But truly, since this is so much urged by some, that men should say determinately, when, and by whom they were first converted, its shrewdly to be suspected, that they look for some notable effect of some power­ful Preacher, and restrain conversion to the Pulpit, as if some precious man by his vehemency and sweating, and some zealous thump on the Pulpit, began conversion unto God. O Beloved! Conversion unto God, is a secret work not easily discerned. Paul was not then first converted, Act. 9. He had lived in all good conscience before, Act. 23.1. So in religious education, we know not when it finds place in the Soul, Joh. 9.25.

Mysticè. They spake with other tongues: And what are those other tongues? That which is said to be another; that is, either 1. Notable for some evil; or, 2. For some good. 1. For some evil, as because a swine was an unclean beast. The Jews told their Children it was [...], anothing thing; that is, somewhat, that they would not have them know. 2. Notable for good, and excellency in goodness; Caleb had another spirit; that is, a new spirit, Numb. 14.24. They must now speak with new tongues; they are new men, new creatures, and therefore they must have all things new, Zeph. 3.9. (See Esay in locum.)

Axiom. 3. They were first filled, and then they spake, This is a Prime, a princi­pal requisite of him, who ever he is, who speaks in the name of the Lord, 1 Pet. 5.10.

Observ. 1. Here is then the very best eloquence; that which is given, and taught by the holy Spirit of God: That's the true Flexanima Suada, That's that Rethorick that winns upon the minds and hearts of men: Of this the Apostle speaks, 1 Cor. 2.1. When I came to you, I came not with excellency of speech, or of wisdom, declaring unto you the testimony of God, vers. 4. My speech, and my preaching was not with enticing words of mans wisdom, but in demonstration of the Spirit and Power.

Observ. 2. Note hence, What ought to be the Measure and Rule of our speech, [Page 680] and especially of theirs who are Gods Truch-men and Interpreters unto his People; surely the dispensation of the Spirit: For how can any man speak of God, or the things of God, without the direction and teaching of God? The Divine Philosopher knew this, when he said, No man can speak any thing of God without an Oracle.

Observ. 3. Hence we may know, among the manifold pretences to the Spirit of God, who hath that Spirit, at least in good measure, if not in the fulness of it, viz. if they speak, as the Spirit gives them to speak, if they speak a pure language: He that offends not in his tongue is a perfect man, and is able to rule. Every Nation hath its Character sermonis, some certain character by which every one is known. The Ephrai­mite hath his Shibboleth by which he is known to be an Ephraimite. The Galilean hath his proper Dialect, Thou art a Galilean, and thy speech agreeth thereunto. Howbeit, this is to be understood so, that the hands and the feet agree with the tongue, that our actions, and life, our holy affections, and obedient walking be suitable to our pure language; otherwise if the voice be Jacobs, and the hands be the hands of Esau. If we look no farther than the History, it is no better than deceit and supplanting; but if a man be a Galilean, and his speech agreeth thereunto, as it was said to St. Peter, then no doubt the speech is a character of the holy Spirit; if a man be a Galilean, that is a Convert, one turned about from sin to righteousness, from Satan unto God, and his speech, his holy communication agreeth thereunto, no doubt there is the Spi­rit of God; as it is said of these Apostles and Disciples in the Text, that they were all Galileans, all Converts, all turn'd from Satan unto God. The Disciples were com­manded to go into Galilee, and there they should see the Lord Jesus. And our Lord wrought most of his great works in Galilee: If we be converted, and penitent, and bring forth fruits worthy amendment of life; if we bring forth the fruits of the Spi­rit in our life and actions, Galat. 5.22. then we are true Ephraimites, (i. e.) fruitful ones, though but [...], Spica.

Observ. 4. This discovers unto us the fountain of all errours and heresies, which either in former Ages, or especially in this latter Age have risen in the Church of God. Men have not waited and expected until they have been filled with the Spirit of God, until the Spirit hath given them to speak, but they have heeded their own Spirit. This St. Peter implyes is the reason of false prophesying and teaching in the Church, 2 Pet. 1. ult. cum 2. And hence it comes to pass, that the woman speaks in the Church, and usurps authority over the man.

Exhort. To this holy ambition, to be filled with the holy Ghost, to speak with tongues, as the Spirit gives to speak. Surely this were vain and foolish presumption, had not all the people of God the promise of the same Spirit? even we that are afar off in regard of place, in time, in disposition and qualification, Act. 2.39. The Pro­mise is made to you, Luk. 11.13. Your heavenly father shall give his holy Spirit to them that ask it: The Lord gives his Spirit to those who obey him, Act. 5.32. Means to at­tain this; let us hear what Christ speaketh in us, Psal. 45. The Jews understood not Christ's speech, Joh. 8.42, 43. and he gives the reason vers. 44. Ye are of your Father the Devil.

Observ. 5. The Spirit must first speak to the Minister, before the Minister can speak to the people: Do ye seek a proof of Christ speaking in me, &c. And is there so great a filling, so great a fulfilling of all things, and are we empty? Is the Spirit of God poured forth, and shall we have no share of it?

Alas! if we be filled with any thing else, with any thing contrary to Gods Spirit, how can we be filled with it? the Spirit of Envy excludes the Spirit of Love; if we be envious we cannot receive the Spirit of Love; Christ's Spirit is a spirit of meek­ness, humility, truth: Can we receive this Spirit, while we have the spirit of pride, wrath, errour?

A brief defence of the Observation of Festivals, and in parti­cular that of Pentecost, or Whitsunday, from Ephes. 4.10.

THe only Wise God in all Ages hath preserved the memory of his wonderful Works, by setting apart certain dayes, Festival dayes, and yearly Solemnities, whereby all the People of God have been stirred up to a grateful remem­brance of them, and to the performance of such duties, as the respective Solemn dayes and times required of them: But Variè Diabolus aemulatus est veritatem: affectavit illam aliquando defendendo concutere: The Devil hath divers wayes envied the truth of God: Sometimes he hath endeavoured to shake it by seeming to defend it, saith Ter­tullian. As in the business of Christian Festivals, so on the other side, under a pre­tence of Zeal for the truth of God, he raised up Aerius the Heretick of old, to deny the Solemn Feasts as Judaical: and there have been of Aerius his Disciples, and are at this day, who oppose the dayes set apart for the memory of Christ's acti­ons under the name of superstition. Hence it is, that the history and memory of Christ's birth, death, resurrection, ascension, and giving the Holy Ghost hath been obscured, and their mysteries unknown, and our duties required out of them, wholly neglected and not performed: So that they who have thus opposed the Christian Fe­stivals as superstitious, under a shew of greater piety and holiness, they have done the Devil notable service; as in special in regard of the present Festival.

The Jews kept the Feast of Weeks in memory of the Law, given at the same time in Mount Sinai. And the Christians remember the giving of the Holy Spirit, and the Law of the Spirit of Life to be written in our hearts. How injurious then are they who oppose the memory of the Law given by the Lord and the fiery Law in clo­ven tongues? For hereby they extinguish the Law of God given in Mount Sinai, as not belonging unto them, or if belonging to them, yet impossible by any power of God imparted unto them in this life to be fulfilled: And hereby they frustrate the end of Christ's Ascension, and damp the hope of obtaining the Spirit of Christ in this life, contrary to what the Text holds forth unto us: He who descended is the same also that ascended; that he might fill and fulfill all things.

NOTES AND OBSERVATIONS UPON ACTS II. 37, 38.

— [...];

[...],—

—Men and Brethren, what shall we do?

Then Peter said unto them, Repent—

THe Lord had now poured forth his Spirit to make a New Crea­tion, Act. 2.4. and that Spirit moved upon the waters, as People are interpreted, Revel. 17.15. many people, so that the waters were much moved and troubled: They wondered, vers. 6, 7, 12. when St. Peter now became an expert fisher of men, know­ing it was best fishing in troubled waters, casts forth his hooks, and lets down his net at the Lords Word, in the Name of the Father, Son and Holy Ghost, and catches a multitude of men, a­bout three thousand souls, vers. 41. His Net wherein he took them, was a Sermon, consisting of two parts:

  • 1. A refutation of an Errour:
  • 2. A confirmation of the Truth.

1. He begins with refutation of their Errour, and that most fitly; they had charged the Apostles that they were drunk, vers. 13. ye may observe it in all Ages, the Pro­phet and Spiritual man is alwayes accounted mad or drunk; for there being but a sober man among a company of drunkards, they thought themselves sober and him drunk, though the contrary in both is most true, so it was here. The Apostle takes occasion from that kind of drunkenness, to tell them of another; they supposed that they were drunk with wine, wherein is excess, Ephes. 5.18. No, they were drunk in­deed, but with the Spirit, as Cant. 5.1. They were filled with the Spirit; so ye may understand the words, that the Apostle denies not that they were drunk, but the kind of drunkenness; they are not drunk as ye suppose, in that kind of drunkenness, but as the Prophet Joel had foretold, vers. 16, 21.

This effusion of the Spirit he refers to the Author of it, vers. 22. Jesus of Nazareth; the righteous branch approved of God by miracles, wonders and signs, such as never man wrought; such as God wrought by him, yea, and approved by you too sometime, ye your selves knew him to have been such an one, yet which is your greater condem­nation, if ye repent not: even him ye have apprehended, and with wicked hands have crucified and slain him; 'Tis true, this was not without the determination, counsel and foreknowledge of God, yet that no way diminisheth your sin, it was not your purpose to fulfill Gods counsel, but your own malice and revenge; nor was it without Christs own counsel (passus est quia voluit, Isai. 53.) which erects them, that they sink not [Page 683] into the gulf of despair; as Joseph comforted his brethren, Gen. 45.8.

Where he prevents an objection, If he had been approved of God he would have delivered him, let him deliver him if he will have him: This was not out of impo­tency or want of love in the Father, for he hath shewn grea [...]r power in raising him from the dead, loosing the pains, or (as the Syriack) the bands and cords of death, be­cause it was not possible that he (the essential life, the power of God) should be held by them, vers. 25, 26, 27, 28. Nor is this any new thing, but prophesied of old.

Object. But this David spake of himself.

Resp. No, that vers. 27. Thou wilt not suffer thine Holy One to see corruption, can be­long to none but to the Holy of Holies, Christ Jesus, for vers. 29, 30, 31. He reassumes the conclusion, and proves it by another testimony, Psal. 110.1. which our Saviour also cites, and puts his adversaries to silence, Matth. 22.

Thus having confirmed his Doctrine, touching the Passion, Resurrection, Ascen­sion and Session of Christ at the right hand of God, with his effusion of the Holy Spi­rit; he makes application of it unto his Auditory, vers. 36. by way of Reprehension. See then what a great sin ye have committed, ye have crucified the Lord of Glory: an elegant Aposiopesis, ye have crucified him, to whom God the Father hath given all power in heaven and earth, Matth. 28.

Lest they should grow desperate by such a Reproof, he tempers with it, a tacite and secret Consolation, in that he saith, God hath made that same Jesus both Lord and Christ; He is the Saviour Jesus, and the anointed of God, the Christ, as he speaks, Acts 5.31. A Prince and a Saviour, to give repentance to Israel, and forgiveness of sins: and this is St. Peters Sermon.

Now behold a rare effect of this Sermon in the Auditors, wrought both, 1. In­wardly, they were pricked in their hearts; and 2. Outwardly, they said unto Peter, &c. Men and brethren what shall we do? 1. The inward effect is compunction, and that twofold: 1. Doloris, of grief; & tantùm non desperationis, almost of desperation; they had crucified the Lord: 2. Amoris, of love; they had crucified Christ their Saviour and Redeemer, who deserved better of them; O that consideration melts the Soul: from these Two kinds of compunction proceeds a twofold sence of these words of the Text; Men and brethren what shall we do? 1. The effect of the first compunction, Men and brethren what shall we do? we have crucified Christ who came to seek and to save, and to redeem us, what shall we now do? 2. We are willing and ready to do any thing, there's the effect of the second compunction. O the wonderful power and mercy of our Lord Jesus Christ! whether shall we admire rather? 1. His power pricking and breaking their stony hearts, and turning them into flesh, making them relent and grieve, begetting in them a godly sorrow that worketh repentance. 2. His mercy and clemency, suppling them and melting them into love, making them will­ing and ready to obey.

They said unto Peter, &c. Men and brethren. This phrase wants opening, Men, Bre­thren: It's an Hebraism or property of the Hebrew tongue, to add man or men to some other word going before; thus 1 Sam. 31.3. The Archers hit him, in the Mar­gin, ye have according to the Original, the shooters, Men with bows hit him; where the word Men may be left out; as the same story being related, 1 Chron. 10.3. its said only, The shooters with their bows hit him: Thus Gen. 38.1. A man, an Adulla­mite, (i. e.) an Adullamite, Exod. 2.14. a Man, a Prince, is in the LXX. only, a Prince, Act. 7.27. Thus Isa. 40.13. [...], who hath been a man of his counsel, is in the LXX. [...]. Thus in the New Testament often, this Hebraism may be observed, Matth. 13.28. [...], an enemy, a man, which we turn well, only an enemy: so Luk. 24.7. The Son of Man must be delivered into the hands, [...], of men-sinners, which we render well, sinful men. Thus for the phrase in the Text, Gen. 13.8. Abraham saith to Lot, we are men, brethren, (i. e.) bre­thren; and therefore where we have men and brethren in eleven places of the Acts, our Translators render the phrase, Men and brethren, because it is uncouth in our Language.

Now, Brethren, [...], is a word used in the largest sence, for all Kinsmen; thus [Page 684] Abraham and Lot were brethren, Gen. 13.8. though Lot was Abrahams Nephew, A­brahams Brothers Son, Gen. 12.5. And Christ's Kinsmen are called his Brethren, 1 Cor. 9.5. More specially, the Jews called one another Brethren, as descending from the same natural Ancestor, the great Patriarch Abraham; Abraham is our Father, say they to our Saviour, Joh. 8.39.

2. As born of the same heavenly Father, so the same Jews presumed they were, vers. 41. of that Chapter, We have one Father, even God: But what they falsly arro­gated unto themselves, is true of all those who fear their God, as Children their Fa­ther, for so St. Paul speaks home and fully of both, natural and spiritual, earthly and heavenly brotherhood, Act. 13.26. Men, brethren, children of the stock of Abra­ham, whosoever among ye, fear God (not feareth, the word is plural) his Auditory consisted of Jews and Gentiles, as afterwards, vers. 42. and therefore he fits his com­pellation to both, Men; Brethren, Children of the stock of Abraham, so the Jews were, and whosoever among you fear God, that extended to the Gentiles also, who were a part of his Auditors, as ye find, vers. 42.

And one of these wayes we are all Brethren: For all, as well Jews and Gentiles, meet in one common Parent, Adam, and afterward in Noah; thus we meet in one natural Parent: thus also in one heavenly Father we meet all, good and bad; for Adam was the Son of God, Luk. 3. ult. and [...], Act. 17. and therefore we are all Brethren: But believers are united in a closer brotherhood, One God and Father of all, and Christ is not ashamed to call us brethren,

Observ. 1. A ground of mutual Love, Love as brethren, 1 Pet. 3.2.

Observ. 2. Be tender one of another, 1 Cor. 8.11, 12, 13. Through thy knowledge shall thy weak brother perish: When ye sin against the brethren, ye sin against Christ; if meat make my brother to offend, I will not eat flesh till I die.

Repreh. A just ground of Reproof, of all dissentions and disagreements, Gen. 13.8. Let there be no strife I pray thee between me and thee, Abraham's argument, Act. 7.26. Moses his argument, Sirs, ye are brethren, why do ye wrong one another: our Saviours argument, One is your Master, even Christ, and all ye are brethren, Matth. 23.8. for­giving one another, we who call God Father pray for the forgiveness of our sins, as we forgive them that trespass against us.

But why do they ask them? viz. the Apostles.

1. They well knew that God teacheth men by men; it was the request of their forefathers, Let Moses speak unto us.

2. Why them? these were spiritual men, and therefore men best able to judge of their estates; Spiritualis judicat omnia, 1. Cor. 2.15. Thus Philip was sent to the Eunuch, Act. 8. Saul was sent to Ananias, Act. 9. the Jaylor asks Paul and Silas, Act. 16. These were spiritual men, and such as seek the Lord, and therefore they under­stood all things, Prov. 28.5.

3. They are such as have passed through the same straits, Hebr. 4.15. In times of straits, such as these are, and that was, counsel is taken of men held at other times despicable; as of Joseph the Prisoner, Gen. 41.14. he was nasty and ragged; Jephtah an Exile, Judg. 11.7. hated and cast out of the house; Daniel the Captive: In times of distress Jesus Christ, the true Joseph, Jephtah, Daniel, despised at other times, and trodden under feet, is sought unto. Peter the fisher-man, Amos the husband-man; the Lord saith, That many shall come and lick the dust of their feet, (i. e.) be their au­ditors, Isa. 49.23. Yet to shew that Nobility and Learning are his gifts also, he some­time raiseth up a Prophet from among the Nobles; so Isaiah was of the blood royal, of David's Race. Sometimes he raiseth up the Learned ones; so Moses learned, in all the Learning of the Aegyptians; and Paul a great Linguist, a man learned above many in Secular Learning: there's great help by it, if well used: Figured by the Vir­gins nailes pared, and her hair cut. If good counsel, it's no matter by whom 'tis con­veyed unto us; it may come from Balaams Ass, or from Pharaoh Necho, 2 Chron. 35.22. Most beautiful are the feet of them that bring glad tidings, Deut. 33.3. They sate down at thy feet, every one shall receive of thy words, Act. 22.3. Rom. 10.15. Such counsel was given to this City, by a plain man, about ten years since, which if em­braced, [Page 685] that poor man might have saved this City Ecclus. 9.14. such counsel was gi­ven this City about the same time, and about two years since, by another: See then whither we must have recourse for the assoyling of our doubts? To whom else but to the spiritual men? But where are there such now? Under the Law they sought the Truth, at the mouth of the priest, Mal. 2. Under the Gospel at the mouth of Peter, and the Apostles: Where are there any such? Do we think that Christ hath left his Church without such? Ephes. 4.11, 12, 13. Christ is such himself unto his Disciples. It was a resolved tenent among the Jews and Samaritans, that when the Messiah should come, he would teach them all things, Joh. 4. And they have yet a saying, Quando Elias ve­nerit, solvet nodos. But he saith, I am with ye to the end of the world, Matth. 28.

Yes! But we want Peter, and the rest of the Apostles: Christ, who made Peter, and the rest of the Apostles: He himself is instead of Levi and Peter, He is the Apostle (Heb. 3.1.) and high priest of our profession. Besides, ye have an Ʋnction from the Holy One, and ye know all things, 1 Joh. 2. True! but Christ teacheth us by men, and all are not come to that height of spiritual proficiency, to be taught of God, and to have that Unction imparted unto them. Many there are, who are in the same case, that these people were, at their wits end. And the truth is, there hath been so much con­trary doctrine taught, that 'tis well, if they can keep in their wits. But unto whom shall such have recourse? Surely under this Kingdom of the Spirit. Christ in the Spi­rit is the chief Teacher. Come unto me, and learn of me, Matth. 11.28, 29.30.

Object. But if repentance be the gift of God, as hath been shewn, how comes it to be the duty of man?

It is ordinary in Scripture for God and Man to concurr in one and the same act. Believe, yet faith is the gift of God: Wash ye, make ye clean, I will cleanse you from all your sins. I will sprinkle clean water upon you, and ye shall be clean. God requires, that we make our selves new hearts; and yet he promiseth to make us new hearts. God doth what he doth, out of meer grace, preventing and enabling, and man out of duty, walking in that strength, Draw me, and I shall follow thee, Cant. 1.4. Jerem. 31.18. Turn thou me, O Lord, and I shall be turned, and more fully, Lam. 5.21. The Church prayes, Turn thou us unto thee, O Lord, and we shall be turned.

2. Of us, of all his creatures, The Lord may justly expect this Duty. Why? because man alone, is able to reflect upon his own act. Scio me scire. Now return­ing unto God, and repenting, is by a reflex Act. Hence the Prophet complains, No man saith, what have I done? but go on, as an horse to the battel. Therefore the Pro­phets ask the people, what they have done: as Joseph examined his brethren, What have ye done? So Nathan examined David.

Observ. 1. There hath been an Union between us and our God: if we must re­turn unto him, we have been with him: How otherwise can we be said to have faln, unless we have first stood? Ruth 1. Ruth is said ro return thither, where she never was. If we have forsaken the Fountain, we have drunk of it.

Observ. 2. Before we repent, we are averse, and turned away from our God; we are turned away from the face of God; from the light of Life and Holiness, from the Truth, and righteousness of God; and turned unto our selves, and divided a­mong our selves, we walk in darkness, and know not whither we go. So Cain, impeni­tent Cain, went out from the presence of God, Gen. 4.16. and 11.2. The Apostate po­sterity of Noah, departed from the East. The story is true of the posterity of Nim­rod, departing from the Sun of righteousness, from the true Light, from him, whose name is [...] Zach. 6.12. [...]. They find a place in the land of Shinar, which is called Chaldea & so may it well enough, Shinar, signifieth the gnashing of teeth, and Chaldea the land of Devils. Here they build a City, and Tower; The City of the Devil: Amo­ores Duo, Duas Civitates extruxerunt. Two Loves raised two Cities. These are the di­vers Sects of opinionated men in the world; who having forsaken the East, the Sun of righteousness, for their own glory, and to get themselves a name, every one puts to his helping hand to build up Babel, and every several Company out of their zeal to their cause, which every Sect calls Gods, and makes a several formale Concordiae. Ar­ticles of Argreement, which they defend against others, and this is their difference of Tongues, they understand not one another.

A most dangerous generation, which most men in the world are part of, yet e­very man declaims against other, and sees not, that he himself is in the same Babel; we all cry out against Rome, as the true Babylon (or Babel which is all one) and surely I believe they have the greatest share of it, and are the principal builders of it, in the whole Christian world. Yet every Sect, and divided company of Christians (they only excepted, who are turned unto God with all their heart) help to build up this Babel, yet such is our common misery, we conceive, we have no part of it; whereas indeed, we see others, in their darkness, but discern not our own: Like men in a Fogg or Mist, we see others, that they are encompassed with darkness, but we discern not the very same condition in our selves; especially, if we are many, who hold the same opinions, for then we think to carry all before us, by most voices: Whereas indeed, all the Congregation may be averse from God, Levit. 4.13. and 16. And the truth known to a very few: Ten of the twelve Spies, and all the Con­gregation were averse from their God, only Joshuah and Caleb clave unto him.

Observ. 3. Amos 4.11, 12. God's Israel, his Church may be in such a condition, a­verse, and turn'd away from their God. So St. Peter tells those, to whom he writes The Church that is in Babylon salutes you, 1 Pet. 5.13. such a people turned unto them­selves, Amos 5.25. Such a Church the Lord had in Babylon, in Zacharies days, Zach. 7.5, 6. They fasted and mourned seventy years, and all that time they turned not to God, but to themselves; such was the condition of Israel in the Text.

Observ. 4. Few men will believe that their condition is so bad, that they are yet unconverted: This followeth from [...]. Hence the Prophet lifts up his voice like a trumpet, to shew his people their sins, Esay 58.1, 2. And they say, what are we blind also? Joh. 9.

Observ. 5. There is no dissembling with God in point of conversion. 'Tis possi­ble to dissemble with men: But he is [...], the searcher of the heart, he saith, they have not returned unto him.

Repreh. 1. Those who would be accounted true Converts and Penitent ones, yet turn not from their sins. Beloved! I fear this is the condition of most of us, for I fear that complaint of the Prophet may be applyed to us, Jer. 8.5. Why is this people of Jerusalem sliden back, by perpetual back-sliding, they hold fast deceit; they refuse to re­turn: they had many other sins no doubt, besides deceit; But he blames Jerusalem for deceit. I am not ignorant, that the original word may signifie all sin, but the holy Ghost, speaking to a City, blames it for deceit: Astutus, they say comes from [...], a City. Therefore the Psalmist complains of this, Psal. 55.9, 10, 11. Every Trade, e­very Profession hath proper Mysteries, and indirect ways of gaining: These are ad­vantageous; and if we depart from these, the hopes of our gain are gone, Act. 16. Is't not so Beloved? And may I not then go on, with the Prophet, Jerem. vers. 6.7. The very fowls of the heaven are wiser than we are, they shun every climate, as the Win­ter comes on, and return at the Spring and Summer: but we know not the Winter, the judgement of the Lord, his judgements are in the earth, and yet we learn not righteousness. And as if we would hasten the judgements of God, to come upon us: we divide our City, and divide our Kingdom, and that by those that should unite us together: some are for truth, some for peace; whereas indeed, we under­stand not, upon what terms we differ. Truth we have, blessed be God, in abun­dance. But do we practise what truth we know? God hath shewn thee, O Adam, what is good, &c. The Prophet, to convince us that we are not obedient unto this Truth, proceeds, Mich. 6.8, 13. While we cry out, contend, and fight for more Truth; The Lord punisheth us, for what we know and disobey, Rom. 1. Rom. 2.8. That to them who are contentious, and obey not the truth, tribulation and wrath. What truth we know, we hold in unrighteousness, and so bring the wrath of God upon us: Yea Be­loved! the Lord accounts us as not to have that Truth, which we know, while we love it not, Hos. 4.1. yea, no man will think he hath Truth enough, till things come home just to his opinion of Truth. And if some men attain their desires herein, thousands will want theirs, and they will cry out for Truth still: and all this comes to pass, because we turn not from our iniquities, Dan. 9.13.

But on the other side, there's as great a Cry for peace: But let me appeal to thy conscience, wherefore wouldst thou have peace? Is it not, that thou mightest go to such, or such a City or Town, buy, and sell, and get again? Is it not that thou mightest freely drink and be drunk; follow thy voluptuousness, and sensuality? Is it not that thou mightest prosecute thy ambitious designs? With one of these three we go a whoring from our God; for commonly one of these three bewitch us, in the time of plenty, and prosperity. And what peace then, so long as the whoredoms of our mother Jezabel, and her witchcrafts are so many? It hath been the filthy whoredom and witchcraft, long practised in this Island, and therefore we may fitly compare it to Jezabel, which signifieth an Island made a dunghil; or which now followeth up­on our whoredoms from our God, and witchcrafts, wo unto this dunghil, wo unto us: And therefore it is much to be feared, that the Lord will bring to pass what he threatens, Zeph. 1.17. and Malach 2.3. There is no peace to the wicked, saith my God.

Repreh. 2. Those who would have God turn to them, but they will not turn to God; they would have him come to them in their sinful way, and will not meet him, in his way of righteousness. The original word here, and elsewhere is Joel 2.12. Turn ye even to me [...], us (que) ad me. So in the Text, [...], Impii ambulant in Cir­cuitu. Spirit. Terr. Chap. 1.4, 5. Shifting their beds, ‘—inhaeret lateri lethalis arundo.’

Repreh. 3. Those whom the mercies of God cannot win, Esay 26.9, 10. Rom. 2.

Repreh. 4. Those who turn, but not from their sins to God, but change their Opinions, change their Sects.

Repreh. 5. Those whom, nor mercies, nor judgements move. Balaam goes on in his impenitency, and soon forgat the Angels Sword; the Oracle of God, the dangers he escaped, and goes on frowardly in the way of his own heart, Esay 26.10. Rom. 2.

Repreh. 6. Those who are not ashamed, when they have committed sin, 1 Cor. 5.2. The Apostle reproves the Corinthians for tolerating incest among them, and ye, saith he, are puffed up, or have not rather mourned, Psal. 94.3, 4. How long shall the un­godly triumph? Hos. 9.1. Rejoyce not thou Israel, like other people, for thou hast gone á whoring from thy God.

The Prophet Jeremy 44.10. puts the Jews in mind, who were gone to dwell in E­gypt, what evil the Lord hath brought upon Jerusalem, and upon all the Cities of Judah; and Behold, saith he, they are this day a desolation, and no man dwells therein, because of their wickedness which they have committed. And hath not the Lord our God dealt just thus with us? Who hath not seen or heard of that Comet, which long time together denounced these judgements, which according to the body of it, fell first on Germany; and according to the tayl are faln since upon these two Neighbour Islands? Who knows not how fiercely the fire of the Lords wrath now about these twenty years burned in Germany? All this while the Lord was sharpening his Sword against us, Ezech. 21.10. yet we are not humbled, even to this day, yet we have not laid it to heart, Jer. 3.7 Ezech. 23.11. Though she saw, &c▪ Therefore that comes, Ezech. 21.28. Who of us hath turned from his darling sin?

Repreh. 7. Who are turned in part, as to the dispensation of the Father, which consists in strictness and rigour, fear, and terrour, and wrath, which the Law causeth: as Moses describes the giving of the Law, Exod. 19. and 20. and Heb. 12. Elias and John the Baptist were under this dispensation. And hitherto many are come at this day, and know not of what Spirit they are; but think they are come to Mount Sion; when indeed, they are yet in Mount Sinai; they have not the humility and meek­ness, the love and patience, the gentleness and long suffering of Jesus Christ: Here­in therefore [...], they fall short, and though they be returned, yet it is only to the dispensation of the Father, not of the Son; whereas the Lord saith, ye have [Page 688] not returned [...], i. e. us (que) ad me, or unto me: They have not yet been brought by the Law unto the Lord Christ.

Let us be exhorted to return unto our God: that we may be the better perswaded hereunto, let us consider, That this duty is a change of the mind: the which will be thought more fit to be done, if we should bethink our selves, how we are minded before repentance. Before repentance the mind of man is wholly aliened from the mind of God. The world by wisdom knows not God, 1 Cor. 1.21. and 2.14. The natural man receiveth not the things of the Spirit of God, for they are foolishness unto him: Joh. 8.45. Because I tell you the truth, ye believe me not.

2. This is to be without true Love, either to God, or our Neighbour: wholly estranged from the commandment of God.

3. These seek rest and contentment in the lusts of the Flesh, as the Apostle de­scribes it, Eph. 2.3. We have had, saith he, our conversation in times past, in the lusts of our flesh, fulfilling the desires of the flesh, and of the mind.

4. Consider, that all this is no other than enmity against God: for such is the carnal mind. 'Tis enmity against God; and enemies we are in our mind, by evil works, Col. 1.21.

5. Remove, 1. Erroneous opinons concerning sin: that it cannot be wholly ta­ken away by the grace of God, I have heretofore proved this largely; add Rom. 5.6, 7, 8. 2. Sleight thoughts of sin, that it is not so evil, as it is thought to be. Vide Notes in Am. 4.11.

6. Summ up all thy customary thoughts, affections, loves, desires, hopes, fears, pleasures, joys, delights, words, actions. All these summ up into one mass and heap, and look upon them all as thy self: and give a true and impartial ver­dict of them.

These, all these, take up the room of the holy and blessed God. All these keep God from his Temple. Here he would dwell, and thou disturbest him; and vio­lently, and foolishly, and to thine own everlasting destruction, if thou speedily repent not. O give him his room in thee, he hath paid dearly for it.

If this thou consider aright, thou shalt find God the Father drawing thee to his Son.

Means. Direct. 1. Hear the word: 'Tis various, yet the same; not only that with­out (which unless there be a voice within, answering to it, it speaks in vain) but an inward voice; Audiam quid in me loquatur Dominus, I will hear what the Lord will speak in me: If it perswade any thing against the Scripture, it's a delusion. This voyce speaks to the heart. Hodie si vocem—, ne induretis corda: To day if ye will hear his voice harden not your hearts. The hardning of the heart, is the stopping of the inward ear, Psal. This voice commonly we hear, when 'tis now very late, after the rejection, and casting it behind our backs, Esay 30.21. where it's said, vers. 20. when we have eat the bread of adversity, and drink the water of affliction: Then we hear our Teacher, (the word is not to be read in the plural) The Lord is our Teacher, who hath cryed to us often.

2. Refuse not advice from any Sect, men of any opinion; if an house were on fire, or a ship in a tempest, if one should help you, or if a rich Commodity were to be sold to you, or bought of you: would ye question what the man were. Peter and the rest of the Apostles were fisher-men. Master, where dwellest thou? come and see.

3. Hold thee fast by the flocks; the Conversation of the Saints. Come and see, to a place that I shall shew thee: Come out first. Pythagoras gave advice every night to examine ones self.

4. Consider God's goodness, Hos. 11.8. This Act is proper to man, being reflex. The term ad quem, omne bonum, The term to which we must return is, all good, Exod. 33. To what he invites us to come to see. The term à quo, omne malum; the term from which, all evil: If thou will return, O Israel, return unto me.

The Lord hath promised upon our turning unto him, that he will return unto us. Deut. 30.1, 2, 3. Jer. 3. per totum. See there how the Lord woes his wife, that had [Page 689] played the Adultress with him; Malac. 2.16. The Lord hates putting away.

Sign. 1. Ezra 9.6. I am ashamed and blush, Ezech. 16.60, 63. and Chap. 20.43. and 36.31. Then shall ye remember yaur own evil ways, and your doings that were not good, and shall loath your selves in your own sight for your iniquities, and for your abomi­nations. This was a sign of our first parents repentance: for howsoever it be true, that a guilty conscience fleeth from God, which made them hide themselves; yet in that they hid themselves, it's a sign of shame, and shame is a tacit acknowledgement of sin, which is a fruit of repentance. Jer. 3.25, &c. Surely after I was moved I re­pented, and after I was instructed, I smote upon my thigh: I was ashamed, yea, even confounded, because I did bear the reproach of my youth.

Sign. 2. Surely we have not yet turned unto our God as we ought, it appears evidently by our lives, as also by the judgements of God, yet upon us, Isa. 1.5. Why should ye be stricken any more? seeing ye will revolt more and more; which would be removed, did we turn unto him, as was shewn before, for our false judgement drun­kenness, covetousness, Isa. 5.20, 25. and 9.12. For all this his anger is not turned away, but his hand is stretched out still: why? For the people turneth not to him that smites them: Did we return unto him he would smite us no more: The plaister would fall off alone if the wound were cured. God works his great works in Galilee, but men turn from one sin-to another, or they continue still in their sins. In drawing a circle, the point of the compass returns not until it meet that point where it first be­gan: we began in innocency and harmlesness, in the simplicity of Christ; Ʋnless ye be so converted, and turned to the Lord as little children, ye shall not see the kingdom of God.

Men and Brethren what shall we do?

A rare effect of a Sermon in the Auditors, which was wrought inwardly; that's compunction, They were pricked in their hearts: and 2. outwardly they said unto Peter, Men and Brethren what shall we do?

In the words we have the Auditors perplexity, and the Preachers resolution.

1. In the first we have

  • [...],
  • [...],

In both we have these several Truths:

  • 1. Somewhat is to be done.
  • 2. What it is they know not.
  • 3. What ever it is, they are willing to do it.
  • 4. They inquire of them, who were best able to resolve them. Men and Brethren what shall we do?

1. In the first, by somewhat to be done, we understand also somewhat to be left undone. Confer Notes on Jam. 1. Be ye doers of the Word. There is a dispute among Divines, whether the Lord could make man happy or no, without any thing done on mans part? I wave the question, yet in a word give this Resolution to it, That whatever is to be done that good is, proceeds from the preventing and assisting grace of God: But the question put may be resolved by this positive answer, That some­what is to be done by all Converts, such as these Questionists were, as appears by the like Queries of men in the like destraction, as Paul, Act. 9. the Jaylor, Act. 16. That which is to be done, we call by the general name of Religion, which signifieth an obligation or tye of Duty from Man unto his God. That such a tye there is, these Questionists suppose, and what that tye is, they inquire after.

The reason why somewhat is to be done on Mans part, will appear from the con­sideration, both 1. Of God himself, who made, preserved and govern'd Man; and therefore just it is, that he should require a reciprocal duty of him. 2. From the consideration of Man, who in equity owes the homage of his Being, Preservation and Government unto his God.

If any man here object, the Example of the Thief upon the Cross, I answer, he did more than many dare do, who think themselves in better condition:

1. He reproves his fellow Thief, Doest thou not fear God? They who insult over miserable men fear not God, and consequently he reproved all Christs enemies: who dares reprove his fellow for sin?

[Page 690]2. He was content with his punishment; we suffer justly.

3. He justified Christs innocency; He hath done nothing amiss.

4. He confessed Christs Kingdom, and that after this life.

5. He acknowledged his own unworthiness, and therefore prayes only, Lord re­member me, (i. e.) hereafter: Christ promiseth him more than he asks, This day shalt thou be with me in Paradise.

Observ. 1. Man must not be idle, God hath made no Creature to be so, much less Man, made after his own Image; and therefore as the Father worketh hitherto, and I also work, saith the Son, so in reason must Man work also; yet all men have not one and the same kind of work to do: But as in a great house, all Children and Servants have not the same imployment; some are young and less is required of them, others have done their own work, and are [...], overseers of others work, un­to such our Lord speaks, why stand ye idle? they had done their own work, and now they were to work in the Lords Vineyard for him. In what degree or rank soever the Lord hath set Man, therein he must be active; what ever thine hand finds, do it with thy might, Eccles. 9.10. For there is no work, nor device, nor knowledge in the grave.

Observ. 2. That mutual care and desire of promoting one anothers good; It is not what shall I do, but what shall we do; so 'tis, Pater noster, our Father, &c. da no­bis panem nostrum, our bread: Be thou gracious to us.

2. This reproves this knowing Age; it abounds in knowledge, though much of it falsly so called, but most empty it is of action, and the Christian Life required by that knowledge. I speak not here of building Churches or Monasteries, whereby the Papists teach the people to merit; great presumption and folly, as if man could merit any good at Gods hand, of whom he receives all power, to do what good he does: I speak of the fruits of that Faith we boast of, whereof the Apostle, shew me thy faith by thy works; while we teach, that works do not merit, many presently think they are useless. They are fruits of Grace, and though they do not justifie us, yet they justifie our Faith, (i. e.) they prove and declare our Faith to be true; They glorifie our Father which is in heaven; they are strong evidences of the Spirit of Life in us; they are profitable unto men, they are patterns and examples to them: The Pre­cept, Do good to all men, shews what ought to be done; God will otherwise take a­way his Candlestick, and set it up in a Nation that will shew forth a better light, and bring forth better fruit. Chorazin and Bethsaida shall condemn us; It's a fearful sen­tence to be denounced against unfruitful Christians, I know ye not, depart from me.

All the knowledge of God we boast of will not excuse us, or help us. The Jews knew God in their Generation, as well or better than we do, according to the mea­sure of Truth then reveiled; yet mark what the Lord saith, Hos. 4.12. implying that there is no knowledge of God while we do thus; no, neither faith, 2 Thess. 3.2. pray to be delivered from unreasonable men, for all men have not faith. And the best of us, I fear are wanting in this Duty, while we walk uneven with our God, confining his Service and our Duty within the bounds of some outward actions, and those per­formed sometimes [...], Levit. 26.23. Vid. Georg. Ven. Probl.

Repreh. 2. Their idleness, who do nothing themselves, but only listen what others do; the Novelantes of the Age, St. Paul met with many such at Athens, Act. 17.21. And I believe a man may meet with many such in this City, who spend their time in nothing else, but either to tell or hear some new thing: The best news is touch­ing the affairs of the Church, the welfare of Zion; such a Novelante was Nehemiah, such Ezekiel; with this kind of News, our sympathie and fellow-feeling with the members of the same body is exercised: But most men, I fear, busie themselves with matter of far inferiour nature, [...]. This fault Demosthenes and Plutarch found in their times, and we may in ours. But while we are thus idle, our adversary the Devil is not, for he is forging lies in the brains and mouths of his Ser­vants, and our ears and belief are ready to entertain them; and while we hear any thing new, that we know not, we neglect the practice of what we know.

Others over-do, such as are impertinently curious, and inquisitive into others af­fairs; [Page 691] I speak not of those who are called to any Publick Office or Imployment, it is their duty to be busie, and that about other mens business too: (and God speed them, while they do their duty, and enable them to do it!) but some there are that are [...], extreamly busie in other mens affairs, who pretending care of the publick, steal into the affections of well affected men, and tacitely sue for a place against it falls. I read of one in Athens, who was wont to stand at the wharf; when any ships were put to Sea, or any came home, he would take an exact account of their Lading, and note them down in his Books of Account; when notwithstand­ing, these, nor ships, nor goods, nor mariners belonged to him, but to other men; such are many among us, they busie themselves about other mens matters, their oar is in every mans boat, they take account of other mens business, when God knows they have a great account to make up at home which they neglect; It will be an heavy account at that day, when we shall be adjudged every man according to what he hath done in the flesh, &c. This is the case, as the Poet speaks, of a broken Tradesman;

—Postquàm omnis res mea jam jam
Ad medium fracta est, aliena negotia curo;
Excussis propriis—

Such was Peters curiosity, Master, what shall this man do? Joh. 27.21. And his pre­tending Successor, the Pope, that magnus Ardelio, that [...], that great busie Bishop in all the Diocesses in the world; he is intermedling with all Churches, and pretends a care of all souls; and surely it was not without a great deal of pro­vidence, that that speech should be St. Pauls, not St. Peters, where he saith, He had the care of all the Churches, 2 Cor. 11.28. To him who is thus inquisitive after o­thers, numquid faciant, what they do, and neglects quid faciam? what shall I do? I commend that speech of our Lord to Peter, when he said to our Lord, Master, what shall this man do? Our Lord answers, What is that to thee, follow thou me: What is that to thee what other men do, follow thou thy Lord.

2. They know not what is to be done, they are at their wits end, and what shall we do?

This is ordinarily the disposition of young Converts, they are frighted, and asto­nished, and brought ad incitas, they are at a loss: So was Saul, Act. 9. and the Jay­lor, Act. 16. this was figured, 1 King. 19. where before Elijah heard the small still voice, there was a strong wind rending the mountains, and breaking the rocks in pieces, and after the wind an earthquake, and after the earthquake a fire. The like we read before the giving of the Law; great commotions, Hebr. 12. the Mount burning with fire, and blackness, and darkness, and tempest, and the sound of a trumpet, and the voice of words.

The reason in regard of the Converts themselves; these terrours and affright­ments awaken their sleepy consciences, these open their eyes, and lets them see what they have done, what sin they have committed, and what punishment they have deserved, but shews them no remedy, no means which they might use, whereby they might avoid and escape it. Men are too prone to arrogate unto themselves what ever good befalls them: they think themselves extreme witty, therefore lest they impute their deliverance unto their own wits, they must be brought to their wits end; whereas before they say, as the Fly upon the Cart wheele, Quantam ego vim pulveris excito! what a great force of dust do I raise!

2. In respect of God.

1. He takes occasion from the straits and necessities of men to glorifie his own wisdom, power and goodness, Dan. 6.17. Daniel was cast into the den of Lions, and a stone laid upon the mouth of the den, and that sealed with the Kings signet, &c. v. 20. then 'twas said, Is the God whom thou servest able to deliver thee? 2 Pet. 2.9. Yes, The Lord knows how to deliver the righteous out of temptation. 2. That thereby he may bring Man to the acknowledgement of his Duty; We know not what to do, but our eyes are towards thee, 2 Chron. 20.12. In their afflictions they will seek me early, Hos. 5.12.

Observ. 1. Hence note Gods method in bringing men unto himself; they must first apprehend themselves in a lost condition; this is figured by four estates of men, 1. In Famine, 2. Captivity, 3. Sickness, 4. Shipwrack, Psal. 107. This is God the Fathers drawing of men unto the Son, Joh. 6. Peter the Fisherman pricks them to the heart.

Observ. 2. The sting of a guilty Conscience, sin is committed with much ease and delight, and lies quiet in the soul, and that perhaps long time, and that without any sense or pain; but when through the grace and mercy of God, the Conscience a­wakens, O how it tortures and torments the poor sinner! David was quiet, not­withstanding his great sins of Murder and Adultery, we read nothing of him, but that he went liquidly on, without any grudging, till his Conscience was now rowzed and awakened by Nathan, Psal. 6. and 50, and 51. About thirteen years had passed after Jacob's Sons had sold their Brother Joseph into Aegypt, before we read, that they remembred what their offence was, committed against their Brother; their Brother was now grown out of all their knowledge, but now when their Conscience was en­lightened by an affliction, O how they accuse themselves as guilty! Gen. 42.21, 22. These Converts in the Text were quiet enough after the murder of the Lord Jesus, until Peter had rowzed their Conscience, vers. 2, 3. and then, Oh! what shall we do?

Observ. 3. The vast difference between a good acquitting Conscience and a guilty galled Conscience; the good acquitting Conscience passeth through many straits and difficulties, but at length comes in latitudinem, to rest, ease and joy: The guilty Conscience is quiet and at rest till it hath brought forth, and then comes into straits, difficulties and torments.

Our Saviour, Joh. 16.21. seems to describe the former, but it's quite contrary in the breeding of sin, Jam. 1.14, 15. It's an easie thing to go along with the stream, to sail with the wind and tide, to run on according to the course of this evil world, &c. Ephes. 2.2. The beginning of contention is like the letting out of waters, they flow naturally. The Wise Man tells us, what the beginning of contention is, he tells us not what the end will be: This I spake of long since, while yet it was res integra, no blood at all drawn on either side, and I spun out two Texts to the very end half a year together, till many were weary of the argument: the beginning is like the let­ting out of waters, it might have been easily stopt, had the Ambassadors of Peace on both sides faithfully discharged their office: But now alas! these waters are be­coming a Sea, such as I have heard was in the Fen Country; the Sea-water had soaked through a bank, which might have been helped with half an hours work, but the water making it self a passage, and not prevented, overflowed many thousand acres, which yet lie under water. O that the beginnings of Marah and Meribah had been stopt; but our iniquities, I fear, are full, and a full stream of vengeance, a Jordan, a river of judgement is broken forth, the overflowing scourge long since threatned, The Lord hath now sent forth even the Consumption determined upon the whole earth; and it is much to be feared, that when the overflowing scourge shall pass through, it shall come even unto us, Isai. 28.15. The Lord fit and prepare us for his judge­ment.

Observ. 4. Behold the horrour of a blood-guilty-conscience, it's that which most of all moved these Converts, as appears vers. 36. of this Chapter, and Chapt. 5.

Reason. From the consideration

  • 1. Of the Author:
  • 2. The Sin it self.
  • 3. The judge of it.

1. The Author is the Devil, for howsoever all lusts are originally excited by him, yet he is more especially said to be a murderer from the beginning, Joh. 8.44. Two great sins, Murder and Lying are proper to the Devil, he is Abaddon and Apollyon, Rev. 9.11. most opposite herein unto Christ, who came to save, not to destroy mens lives, Luk. 9.56. The Samaritanes were such to the Jews, as the Papists to us; an affront was offered to Christ, vers. 54. yet what saith our Lord, ye know not of what spirit ye are; for the Son of man is not come to destroy mens lives, but to save them.

[Page 693]2. In regard of the sin it self, 1. It is the first in time, after that original Apostacy; Gen. 4. Sin lies couched at the door, vers. 7. The first of the Clamantia peccata; Cry­ing sins. 2. That which caused the floud, Gen. 6.11. The earth was full of violence. 3. All other damages are reparable, Goods, Lands, Credit, Health; but a dying man, is as water spilt upon the ground, that cannot be gathered up again, 2 Sam. 14.14. 4. Soles occidere, & redire possunt. The Sun sets and riseth again. 5. There is a mark left in the Greek tongue, from the first Author Cain, in the word [...], to kill. 6. Bloud is put for all sin, bloud toucheth bloud. 7. It is a sin most opposite unto Charity, 1 Joh. 3.12. which is God himself, 1 Joh. 4.8. without which we are nothing, 1 Cor. 13. in which all we do ought to be done, 1 Cor. 16.14. 8. Hence the weight of Jeremies argument may be estimated, Ye shall shed innocent blood, Jer.

Ye perceive all this while, I speak only of private bloudshed, the Text leads me to no other, than the professed guilt of these penitent men, in that they had shed the bloud of Christ.

Yet it is a sad thing, and worthy the Humiliation of the whole Kingdom this day, to consider how deeply 'tis engaged in a most unnatural war;Writ in the time of the civil war. when the sword devours one as well as another, as David saith, as well the good as the bad; the holy as the prophane: Wo unto us, for our hurt, our wound is grievous; truly this is a grief, and we must bear it, as the Prophet Jere­my complains, Jerem. 10. and Ezech. This is a lamentation, and it shall be for a lamen­tation.

But how doth the heavy hand of God upon the Kingdom countenance thy pri­vate rancor, and revenge? Thou wilt say, thou hast a good cause, a just ground of thy private quarrel, and darest countenance it with Davids example, when he was to duel with the Philistin, as he said to his brother, is there not a cause? 1 Sam. 17.29. True it is, David had a good cause, whom God armed against the Philistines, and was with him, whithersoever he went; yet must not he build God a Temple, because he had shed much bloud, 1 Chron. 22.7, 8. But what warrant hast thou for thy bloody, and re­vengful Spirit? Canst thou alledge, as David could, that God sets thee a work? Vengeance is his, and wilt thou dare to take it out of his hand? I beseech the Lord to give thee understanding in this, and all things. I speak not of publick and neces­sary defence, without which in hac faece Romuli, peaceable and innocent men can­not live in safety; making war or peace, belongs to the Governours and Magistrates of the Kingdoms and Common-wealths. I thank God, I have learned more man­ners, than to intermeddle with their great and important affairs, otherwise than by praying to God for them, and being obedient unto them, as in conscience we are all bound, and in making good construction, and intetpretation of all their actions: according to a Rule I have ever walked by, De Magistratu Semper optime praesumen­dum: We must ever conceive the best of the Ruler. I speak of those beautefeus, and incendiaries, which St. John saw in the Spirit, Revel. 16.13, 14, 15. Ʋnclean spirits like froggs came out of the mouth of the dragon; they are the spirits of Devils; which go forth unto the kings of the earth, &c. to gather them to the battel of the great day of God Almighty.

O that now, while Gods judgements are in the earth: The inhabitants of the earth would learn righteousness, Esay 26. O that we would learn the true Christian war­fare! we read, Eph. 6. Of spiritual wickedness in heavenly things: And St. John tells us of a war in heaven, Revel. 12.7. which some well-meaning men understand of out­ward war. This book is [...], saith one of the Ancients: And shall my­stical and hidden Scripture be the rule to expound plain Scripture, or plain Scripture rather the rule of Mystical? But what is this war in heaven? it is said to be waged by Michael, i. e. Christ, with the Dragon, i. e. the Devil, so expounded, vers. 9. The war then in heaven, is the strife between Christ, the wisdom of God and the Devil, with his seeming wisdom, or true subtilty, about heavenly things. Thus we read the two Wisdoms opposed, Jam. 3.15, 16, 17. we read the same Wisdom of God, making war, Revel. 19.11. His weapon, and all his weapons we read of; here [Page 694] is a sharp sword that goeth out of his mouth, vers. 15. which is the word of God, Ephes. 6. Heb. 4.12. which because it is accompanied with the Spirit of God, Christ is said to destroy Antichrist with the Spirit of his mouth, Esay 11. 2 Thess. 2. Nor do we read of any other weapon: And mark what his Soldiers are, vers. 14. The Armies which were in heaven followed him upon white horses, cloathed in fine linnen, white and clean: What that linnen is ye read, vers. 8. The righteousness of Saints. If ye will have a more particular enumeration of the Saints Armory; ye find it, Ephes. 6.13, 18. Were this war waged in us, as the war of our lusts is, Jam. 4.1. Sathan should be overcome, Revel. 12.11. and no weapon of outward foes should prevail against us: yea, that of the Prophet should come to pass, Esay 2. We should then break our swords into plowshares, we should learn war no more; which now the malicious practices of unpeaceable men, enemies of God, and his peaceable people and kindom, compel us and enforce us to learn.

Observ. 5. Observe the horrour of conscience, guilty of shedding the blood of Christ; They kill Christ, in whom his word hath no place, Joh. 8.37. 1 Joh. 3.15. Who so hateth his brother is a murderer: And ye know that no murderer hath eternal life abiding in him, Gal. 3.1. How among you? Was Christ crucified in Ga­latia? [...], in you, Heb. 6.6. Jam. 5.5, 6. Is it not so with us? Have not we cru­cified Christ?

But they repented, and thereto we are called. Now this duty is a sincere, and through change of mind and heart, or a turning from Sathan and all unrighteous­ness, unto God and his righteousness, wrought by God, and accompanied with hu­miliation, fasting, weeping and mourning.

This description contains in it. 1. The Essence and Nature of true Repentance. 2. The cause of it: And 3. The Adjuncts, or attendants on it. 1. The Nature of it consists in change of mind and heart: or in a turning of them, which appears from the name of this duty in the Text, [...], as also, from the Hebrew name of it, [...], which signifieth turning, which is here also used in the Syriack. So much is signified by the word in the Low Dutch. This change or turning, must be to the better. So the French word here signifieth, amendment of life. In this change or turning, two things must be considered. 1. The Subjects, to be changed or turned. And, 2. The terms. 1. The Subjects; the mind and heart. 1. The mind included in the first word, [...]: So the Apostle exhorts, to a renewing of the mind, Rom. 12.1. Ephes. 4.23. 2. And the same Apostle tells the Jews of [...], their impenitent heart, Rom. 2.5. And these in the Text, were pricked at the heart.

2. The terms of this change, or turning are. 1. A quo, from which, viz. from Sathan, and all unrighteousness, as Heb. 6. from dead works. 2. Ad quem, to which, viz. unto God, and his righteousness: Repentance towards God, Act. 20.21. Of both which we read, Act. 26.18. I send thee to open their eyes, and to turn them from dark­ness to light, and from the power of Sathan unto God.

2. The cause of true repentance is God, 2 Tim. 2.2, 25.

3. The Adjuncts of it, humiliation and sorrow, which is more properly under­stood, by the word paenitentia. Ye have most of these together, Joel 2.12, 13. Turn ye, even to me, &c. This sorrow was figured by the sowre herbs, which they must eat when they kept the passover at their coming out of Egypt, i. e. In transitu à peccato ad justitiam: In the passage from sin to righteousness. A potentia Satanae, ad Deum: From the power of Sathan to God. A Pharaone spirituali ad Jesum: From spiritual Pha­raoh to Jesus, which is the true Pesac.

It is necessary, we be then afflicted and mourn, for the loss of our delights and pleasures, we have parted withal, for all our sins committed against our God: For our parting with our dearest friends in the flesh, as the milch-kine carrying the Ark low­ed, as they went toward Bethshemesh, 1 Sam. 6.12. (our last translation refers to this Text, and that upon good grounds, then this is fulfilled, Zach. 12.10, 11, 12. Hadadrimmon is a loud out-cry, and Megiddo is the Gospel: When the Gospel is first preached, and the only Son of God known to be slain by us, it causeth Hadadrimmon in the valley [Page 695] of Megiddo: Josiah is slain, the Christ of God, in the Spirit is slain among us, Revel. 1.7. There former sorrow, was a sorrow to repentance, and preceding it. Godly sor­row causeth repentance, 2 Cor. 7.10. The other sorrow is the Concomitant, or atten­dant on repentance.

The Reason of this Duty is considerable; either, 1. In regard of God; from whom we have deeply revolted, Esay 31.6. who invites us again unto himself, Jer. 4.1. 2. In regard of us, who have a double necessity, lying upon us, both, 1. Of Duty, which answers to that, which is called necessitas praecepti. 2. And of means, which is called necessitas medii, 'tis a means so necessary to Salvation, that without it, its impossible to be obtained, as he who is the Author, and Dispenser of it, fore­warns his Disciples, Matth. 18.3. Now whereas, there is a dispute whether Faith or Repentance precede. This I conceive, may reconcile the difference; that so much Faith is necessary, as to believe, that without Repentance, we cannot be saved, Numb. 14. Heb. 3. Thus the Ninevites Repentance is famous, but it's said expresly, that first they believed God. We must know therefore, that there is a kind of legal Faith, which propounds the [...] of God unto us, That God is, Heb. 11.6. which belief must necessarily precede. And therefore of the Gentiles, that Faith is necessarily prerequired. Thus of the Ninevites, and of the Jaylor, in the same condition with these in the Text, Act. 16. yet him Paul bids believe; and Peter bids repent. He knew not God, these did, Act. 3. ult.

A Memoire worthy the transmitting to Posterity.

DR. Jo. Wincop, in a Sermon before the House of Commons, at the Fast, Jan. 29. 1664. being the Day before the Treaty at Ʋxbridge began, published by Or­der of that House: the Text was, Esay 22.12. printed by Robert Leyburn, for Samuel Man, in Paul's Church-yard, at the Swan, 1645. pag. 10. hath these words.

We all talk of Reformation. But still where is it? Shew me one lust thou hast mastered; one passion thou hast conquered? &c. Talk not of Reformation only, but shew it; was there ever more lying, cousening, malice, oppression than now? Nay, (God be merciful to us) I know not what kind of new cheat and hypocrisie, the father of falshood, hath taught some kind of men, whereby to cloak all their fraud and villanies by a new way of pretending, they are for the Cause: Then they think all is well; thereby discrediting a good Cause, dishonouring a good God, abusing your good intentions, to work their own sinister ends by. Let not men talk of Reformation only, but shew it indeed and in truth.

NOTES AND OBSERVATIONS UPON ACTS II. 47.

—And the Lord added to the Church daily, such as should be saved.

The Original Greek words are,

— [...].

Which word for word sound thus in our English.

— But the Lord added to the Church daily those who were saved.

A Translation that differs very much from the other. But it is the Wisemans counsel, Blame not before thou hast examined the truth, Ecclus. 11.7. which that we may the better do, we look back to vers. 14. from whence to the end of vers. 40. we have either two Speeches of St. Peter to the Jews, or one interrupted vers. 37. In the former St. Peter, after he had desired attenti­on, vers. 14. he removes and confutes their slaunder, who mock'd the Apostles, and other Disciples, and said, They were full of new wine: 2. He informs them in the truth.

1. That the Apostles spake by the holy Ghost.

2. That God had raised up Jesus from the dead, whom they had crucified.

3. That he was ascended into heaven, and sate at the right hand of God.

4. That he had poured forth his holy Spirit upon the Apostles.

5. That God had made that same Jesus, whom they had crucified, both Lord and Christ.

And these, or most of these the Apostle confirms, by divine Testimony out of the Prophets.

The effect of this speech was compunction, vers. 37. sorrow and fear; which fear, because it is Consiliativus, and puts men upon enquiry, how they may escape the evil which they fear: They desire Peters, and the rest of the Apostles counsel, what they should do; Then follows Peters advice, That they repent and be baptized, in the name of the Lord Jesus, for the remission of sins. If this they should do, they should receive the holy Ghost, which promise belonged to them, and to all a far off, &c. vers. 38, 39. And that they might perform those duties, and receive the promised Spirit, [...]he concludes his speech, with exhortation, to be saved, or as we render the words, Save your selves from this untoward generation.

The effect of this exhortation in these new Converts, is seen in a new conversa­tion; and that for the present, vers. 41. They who gladly received the word, repented, and were baptized, and saved themselves from the untoward Generation; and so were [Page 697] added to the Church daily, vers. 41, 47. and for the future, they, who according to the Apostles counsel were saved, or, saved themselves from the untoward generation, they accordingly obtained a like gracious act from the Lord, to that which was vouch­safed unto others before, vers. 4.

The Lord added to the Church daily such as were saved, or, saved themselves from the untoward Generation.

Thus the Syriack Interpreter, and Martin Luther understood and turned the words, The Lord added to the Congregation those who were saved, and Piscator; so the Low-Dutch Translation hath it, thus the Old English Manuscript, The Lord encreased them that were made safe each day: And the truth of this appears, Act. 5.14. Believers were more added to the Lord, multitudes of men and women. And Act. 11.21. And the hand of the Lord was with them, and a great number believed, and turned to the Lord. In the words then we have these Divine Truths contained.

1. Some were saved daily from the untoward generation.

2. The Lord added to the Church daily, such as were saved from the untoward gene­ration.

In the former we have the flight of Sin and Vice.

In the latter we have the refuge of Grace and Vertue.

In the former we do dediscere, unlearn, and cease to do evil.

In the latter having ceased from evil we do discere, learn to do well.

The former contains the first dispensation, and the work of the Father.

The latter the dispensation of the Son and his work. The Lord added to the Church such as were saved.

To which we may add a third, from the note of diversity, [...], but the Lord, (which our Translators render by a copulative, as very often they do.)

3. That though they repented, were baptized, continued in the Apostles Doctrine, and saved themselves from the untoward generation, yet this proceeded not from themselves, or any power of their own, but from the Grace of God: Though they did all that was commanded them, yet it was out of Grace and Mercy, that the Lord added to the Church daily such as were saved, or saved themselves from the untoward generation.

In the first of these we must enquire, 1. What was this untoward generation?

2. What is meant by [...], who are said to be saved from the untoward ge­neration.

The former is here necessarily to be supplied from the 40. vers. to which it hath evident reference: Nor can we understand how men can be saved from the unto­ward generation, unless we know what they are. The words are [...]. Nor can we tell what perverse, crooked and untoward is, unless we know what is right and straight, for privatives are known by their po­sitives; that whereby we shall know what is crooked is right and straight; now Re­ctum est index sui & obliqui. (See Notes on [...].) Joh. 1.23. The word [...], saved, answers principally, either 1. to [...], to save, help, preserve or keep; 2. else to [...], to escape, or cause to escape some great and imminent danger.

Observ. 1. Mankind by the Fall, and continuance therein, is in a perishing condi­tion, in imminent danger of utter destruction, nay, past danger; danger is [...], the nearness of an evil; but Mankind periit, it's lost, the lost sheep, the lost groat, the lost, the dead Son, Luk. 15.

Observ. 2. They who are delivered from the crooked generation, are men saved, as from imminent peril, as brands pluck'd out of the fire-hearth, as men alive from the dead: so the Syriack Interpreter here.

3. This work is not wrought by Man alone, but by the Father, preventing Man by his Grace; for it is very observable, that [...], and therefore the word vers. 40. however we turn it actively, save your selves, is in the form passive; as is also the word in the Text, which implies that we should Deum pati, suffer the saving work of God upon our souls, yield our selves unto him, co-operate with him.

1. As it answers to [...], to save; it's very observable, that that verb is never read [Page 698] in the Active Kal, implying by that defect, that man, as he is purely man, can never save himself by his own power, but that we obtain all our power, ability and suffici­ency of God only, 2 Cor. 3.5. according to that of Jerem. 17.14. Save me O Lord, and I shall be saved, for vain is the salvation of man, Psal. 60.13.

2. It answers also to [...], to escape, or cause to escape, and thus [...], the word we turn here saved may answer unto [...], evasores, such as escape the great and im­minent danger of the untoward generation, such as are saved, or have escaped the cor­ruption that is in the world through lusts, 2 Pet. 1.4. Whence is it that some are saved from the crooked generation? Surely God the Father preserves them from it, Psal. 12.7. Thou wilt save them from this generation; and what generation that is he tells us in the next words, vers. 8. The wicked walk round about, a crooked generation; For not only the Son but the Father also is called our Saviour, and said to save us, Tit. 3.4, 5, 6. And this he doth sometimes, 1. immediately, so he called Abraham out of Ʋr; 2. mediately, by the Ministry of Angels, as Lot; or, by the Ministers of the Word, who are therefore called Saviours, Obad. vers. 21. This they do by that grace of God that brings salvation unto all men, Tit. 2.

Thus we read, that Paul separated the Disciples from the untoward generation, Acts 19.9.

Nor were they wanting to themselves, and therefore we turn the word [...], Save your selves from this untoward generation.

2. The Lord added to the Church daily such as were saved.

Hitherto we have heard who these saved ones were, and from what they were saved, which is the work of the Father in the first dispensation, My Father worketh hitherto, saith the Son of him, and I also work, Joh. 5.17.

Come we then to that second work, the work of the Son in the second dispensa­tion; and so by [...], the Lord, is to be understood the Lord Christ, who is here said to add unto the Church. Here then we must enquire, 1. What is the Church, and 2. What it is to add unto the Church. 1. The word is [...]. 2. The Lord Jesus is said to add these saved ones unto the Church, when he works that work in them, which his Father gave him to do, Joh. 17. when he further instructs them, they now become his Disciples in self-denial, taking up the Cross daily, daily mortifying their earthly members.

Reason may be given in regard of, 1. Him who makes this addition: 2. The Church, to which this addition was made: 3. Those who were saved and added to the Church.

1. In respect of the Lord who makes this addition, He is the Head of the Church, and hath all authority over it: They also who are to be added unto the Church are his; for it's true of these also, which he speaks of his Apostles, Thine they were, and thou gavest them unto me, Joh. 17.

2. As for the Church, it is the body of Christ, which as yet had but few members, One hundred and twenty, Act. 1. besides, what access it received, vers. 41. whereas the Promise made to Abraham was, that his Seed should be as the stars in heaven for multitude, and as the sand on the Sea shore.

3. As for those who were saved, it was the end why they were hewn, fitted and prepared by the Law of the Father and his Prophets, that they might be added as living stones unto the spiritual house, as living members to the body of Christ.

Object. If they were saved already, what need was there that they should be ad­ded to the Church?

Salvation looks at the

  • term, à quo, from whence; the crooked generation.
  • term, ad quem, to which; the kingdom of God.

This Salvation is but only preparatory, and leads unto Christ, who is able to save, [...], even to perfection: and therefore the Prayer of the Church is for en­tire Salvation: See Notes on Matth. 21.

Observ. 1. The present evil world is a most dangerous, untoward and crooked generation, a generation of envious men, proud men, such as the Apostle saith, make the times perilous, 2 Tim. 3.1. which are not only dangerous by their pestilent ex­ample, [Page 699] whereby they do affricare scabiem, corrupt others, whether they intend it or not, but even data opera, on set purpose, they lie in wait to deceive; yea, and when men are escaped from them who live in errour, [...]his untoward generation allures them to their former vomit, and wallowing in the mir [...], 2 Pet. 2.

Observ. 2. We are in perpetual danger of this untoward generation, not only then when we are fitting and preparing by the Lord and his Ministers, but also when we are saved from the untoward generation: We, saith the Apostle, are in peril, or jeopar­dy every hour.

Observ. 3. They who are not yet saved from the crooked and untoward genera­tion, are not yet of the Church of Christ, nor added unto the Church; this is clear from the words of the Text, for they were first saved from the untoward generati­on, and then the Lord added them who were so saved unto the Church.

This is evident from the opposition between their former and later estate, such were some of you, but ye are washed, ye are sanctified, 1 Cor. 6.

Observ. 4. Here observe the different dispensations of the Father and the Son, 1 Thess. 1.1. 2 Thess. 1.2.

Observ. 5. Hence it appears, that this Scripture, neither doth in it self, nor ought to amuse us, or make us of uncertain and doubtful thoughts concerning our prede­stination, or make us cast all upon fatality, though some have forced this Text that way: But rather to make use of all means which the Lord hath afforded unto us, as Hearing, and obeying the Word, receiving of the Sacrament, Watching, Faith and Prayer, to put forth all our strength, as a man would do to save his life, nay more, to save his soul eternally; and then Facienti quod in se est, Deus non deest, To those who by patient continuance in well doing seek for glory and honour, God will give eternal life.

Observ. 6. The Church is not yet compleat in all the members of it, there is daily addition made unto it.

Observ. 7. Men are not finally saved, [...], all at once; the Father saves, the Son adds them that are saved unto the Church.

Observ. 8. It is the Lords Grace that any man is of the Church; the Lord adds unto it, Graces, and Persons, and Union, and Communion with it.

Observ. 9. What manner of people the Church of God are; a people, holy, righ­teous, sober, chast, pure, Deut. 33.29. Who is like unto thee O people, saved by the Lord?

Repreh. Those who separate themselves from the crooked and perverse generation, but save not themselves from the perversness, untowardness and crookedness of the crooked generation: See Notes on Zach. 7.

Consol. If the Lord add unto the Church such as are saved and preserved from the untoward and crooked generation; what shall become of me, who am engaged in it?

There is no straining courtesie, no expecting when the crooked generation will give thee leave to forsake them: there is no doubt but they will be importunate and earn­est to detain thee; it is the best manners in this case to be unmannerly. But I shall one day fall by their strong temptations! God is able to keep thee from falling. But alas! I know not how it is possible to escape, being surrounded with an evil world! Nor did Noah know, nor, Lot, nor did Daniel know, Dan. 6.17. but the Lord knows, 2 Pet. 6.7. But alas! I am ready to perish and sink in despair by reason of my sin. See Notes on Matth. 18.25.

Exhort. To save our selves from the untoward generation. Out of the Church there is no salvation. Being so saved, the Lord will add us unto his Church, out of which there is no salvation. They who are added unto the Church, they are added unto the Lord himself: So what here we have, the Lord added unto the Church those who were saved, Act. 14. is thus expressed, Believers were added unto the Lord, multitudes both of men and women: and he who is joyned unto the Lord is one spirit with him, 1 Cor. 6.

Means. What shall I do to be saved? See Notes on Mat. 8.25. Help to save others, as the Lord hath saved us, Heb. 2.16. Marg. sequere Deum, follow God; It is his pro­perty servare & benefacere, to save, and to do good; pull them as brands out of the fire. Xenocrates did so by Polemon, who afterward became a good man; so shall the bles­sing of God come upon us, as Job saith, it did upon him, Job 29.12, 13. Confer with Notes on Matth. 8.25.

NOTES AND OBSERVATIONS UPON ACTS XIII. 38, 39.

[...]

[...].

Be it known unto you therefore, men and brethren, that through this man is preached unto you the forgiveness of sins.

And by him all that believe are justified from all things; from which ye could not be justified by the law of Moses.

THe words are part of St. Paul's Sermon to the People of Antioch.

The Sermon is a word of Exhortation or Consolation, as ap­pears, vers. 15. Word for word; If there be in you a word of Ex­hortation, speak. This Word is a gift of the Spirit, 1 Cor. 12.8. and must be in us before we speak it, Galat. 1.15. Deut. 6.6, 7.

This hortatory Sermon consists of a Narration, and an Exhor­tation.

The Narration is of Gods goodness:

1. To the Fathers in divers places; in Aegypt, in the Wilderness, and in the Land of Canaan.

2. To the Children under different Governments; Judges and Kings: Saul, Da­vid, &c.

The Application of the Grace and Mercy by Christ unto the People of Antioch, vers. 38. The Explication and further opening of that Grace and Mercy: both which are contained in these Axioms.

1. Forgiveness of sins is preached by Jesus Christ.

2. Forgiveness of sins is preached by Jesus Christ to the men of Antioch.

3. This must be known unto the men of Antioch.

4. Because God the Father hath raised up the Lord Jesus Christ, now no more to return to corruption; therefore be it known unto you men and brethren, that through this man, &c.

1. Forgiveness of sins is preached by Jesus Christ.

Quaere. 1. What forgiveness of sin is?

2. What to be preached by this Man?

1. The word forgive and forgiveness is borrowed from the High and Low Dutch, from Gheven, to give, and ver, which increaseth the signification of the word, which is fully expressed by the French and English word, pardon; a thorough indulgence, and vouchsafing Grace. But when we render [...], the forgiveness of sins. By these words are understood, not only forgiveness of sins, (i. e.) the pardon of them, [Page 701] whereby the punishment of sins, which otherwise had been inflicted, is re­mitted.

But by these words also is understood the removal, and putting away of the sins themselves; and the taking them away from sinners: Thus here, and the reason is [...], though of large signification imports a parting, and separating; whither of persons or things, as [...], to put away ones wife: [...], to dis­charge one of a debt. To pardon a fault, as in that Epistle of Agesilaus, [...]: If Nicias offend pardon him: if he offend not, pardon me; however pardon. Accordingly it answers to like words in the Hebrew, as [...], Gen. 42.33. Deut. 26.10. Being referred to sin, it answers to [...], Esay 22.14. [...]. This iniquity shall not be purged from you til ye dye, which according to the wisdom of the Spirit signifieth not only to pardon and for give sin, but also to purge it: And therefore in the Septuagint its rendred by [...]. The words also answer to [...], to take away sin, as in that known Psal. 32.5. where the Hebrew [...], which Pagnine renders abstulisti, thou tookest away: The Septuagint renders it [...]; Aquila, [...]: Symmachus [...].

Whereby we may understand the meaning of vers. 1. which is cited by the A­postle, Rom. 4.7. Where the blessedness of man is declared, whose transgression is taken away, and his sin covered, which is an exact parallel to Psal. 85.2. Thou hast forgiven (the word is [...], which the Septuagint turn [...], Thou hast taken away the iniquity of thy people: thou hast covered all their sin. So that by the former word may be implied, the mortification, or killing of sin; and by the latter, the burial of it, and forgetfulness of all the lusts tempting us to a return thereunto: Unto both which places is added Sela: Importing the depressing of earthly thoughts, and ele­vation of the mind unto heavenly things, considerable in the words foregoing, and foreshewing what a dangerous mistake there should be by misunderstanding these words.

By this man [...], i. e. by Christ: both pardon of sins is obtained by Christ. The word [...], here used, is often taken for the expressing of some contemptible, and despicable Person; as they said of Moses: As for this Moses, we know not what is become of him, and, as they said, of Christ. As for this fellow, [...], &c. Joh. 9.29. And thus it may be here used, even he whom they called [...], a cruci­fied man. This may break the heart of impenitent sinners; when they shall consi­der that even [...], this man, whom they despised and rejected, is the only Savi­our. Thus Peter preached, Act. 2.32, 36. See what came of this, vers. 37. And surely when we shall consider, that it is the wisdom of God, which we have account­ed foolishness. It cannot but prick us unto the heart, as it did them, Esay 53.3. O let us take heed, lest it be too late ere we know, and consider this, as they did Wisdom 5.1.

Observ. 1. Hereby is signified unto us the glad tydings, which the Evangelists, and preachers of the Gospel bring unto us: namely Remission of sins by Jesus Christ. This was figured by the jubily, Levit. 25.8, 9, 10. For so the preacher lifts up his voice as a trumpet, and proclaims liberty unto all those who were servants and captives, and estranged from their own inheritance. And who are the true servants but sinners? who yielded themselves servants unto iniquity? Rom. 6.19. For he who committeth sin, is the servant of sin, Joh. 8.34. 2 Pet. 2.19. who are the true Captives, but they whom Sathan takes captive at his will? 2 Tim. 2.26. these are set free at the Jubily, at the year of Remission, as it is called.

And who sets them free but the Redeemer, [...], the kinsman, that word signifieth a Kinsman, and a Redeemer, which is Christ himself, who is not ashamed to call us bre­thren, Heb. Levit. 25.48. And therefore the Lord Jesus, who is the true Redeemer, he preacheth the true Remission, and Removal of sin, and our restitution unto our spiritual inheritance. So he explains, Esay. 61.1, 2. in Luk. 4.18, 19. and then adds, vers. 21. This day is this Scripture fulfilled in your ears. Therefore the Septuagint: where ever we read Jubily, they turn the word by [...], almost twenty times in [Page 702] Leviticus 25. The Redeemer restores us unto our inheritance, Eph. 1.7, 11. we have both these together, Ast. 26.17, 18. Where the Lord promiseth Paul, that he will de­liver him from the people (of the Jews) and from the Gentiles: Ʋnto whom, sairh he, now I send thee, i. e. that they might open their eyes, and to turn them from darkness to light, and from the power of Sathan unto God, that they may receive [...], the jubily, the remission of sins, and an inheritance among those who are sanctified through faith that is in me.

Doubt. But if the sin be removed, there needs no more prayer for the removal of it; but our Lord teacheth us to pray for the removal of it.

Answer. Although our sins and failings be many, by reason of our ignorance and weakness; while we are yet children and babes in Christ. And the Lord be gra­cious unto us, and vouchsafe the forgiveness of them, 1 Joh. 2.12. Yet the plenary, and full remission of sins, is given upon the ratifying of the New and Second Cove­nant, Jerem. 31.31. and 33.8. Heb. 8.8. In all which Scriptures the remission of sins is set in the last place, as the last thing accomplished.

The Reason why remission of sins must be so understood in this place, and divers other; for the removal and putting away sin is evident in this Text, by comparing vers. 38. with vers. 39. [...], in the former verse, is expounded by justifi­cation, or freedom from sin, in the latter place, which I conceive a place convictive and forcibly proving this truth, especially if we lay to it, 1 Joh. 1.9. where the lat­ter part of the verse explains the former. Besides, where Luk. 1.77. its said, To give knowledge of salvation by the remission of their sins: Salvation is explained by remis­sion of sins. Now Salvation consists not so much in the remission and forgiveness of sins, as in the putting away of sins, as appears, Act. 3.26. Where the blessing of Christ is turning every one of us from our iniquities, Esay 59.20. with Rom. 11.26. In the former place it's said that the Redeemer shall come to them that turn from transgression in Jacob. In the latter; All Israel shall come to be saved. How? The Redeemer shall turn away ungodliness from Jacob. So the man is saved, when he turns from iniquity, and iniquity is turned away from him: like places are, Matth. 1.21. Ephes. 5.25, 26. And Titus 2.14.

Lastly, Redemption by Christ's bloud and Spirit, is interpreted by [...], Eph. 1.7. Col. 1.14. Now Redemption by Christ's blood, is to be understood also by his Spirit, according to 1 Pet. 1.18, 19, 20. Heb. 9.14, 15.

2. Axiom. 2. This forgiveness of sin, and putting away of sin is preached to the men of Antioch.

Were all the men of Antioch fit to receive the glad tydings of remission of sin?

It may be doubted; yea, the Apostle puts the matter out of doubt, vers. 40. where he fears that which he warns them off. But must therefore the Gospel not be preached, because some were not fit to hear it? God forbid. Our Lord abstain­ed not from Acts of his publick Ministry, although some present were not fit, and capable of them, Joh. 6.52, 60, 66. And Judas was present at the Supper first insti­tuted, Luk. 22.21. And for ought we know he was present at the singing of the Hymn or Psalm, Matth. 26.30. Nor did our Lord think meet to omit the Hymn, be­cause Judas was unfit to sing it. And although it may be feared, that in mixt Con­gregations, some here may be, who are not fit to apply to themselves, and sing all Psalms which David, and other Pen-men of the Book of Psalms wrote in their dif­ferent conditions, Yet it may be hoped that some there are especially in a great Congregation, who may be of David's estate and degree. And therefore our Lord Jesus is brought in by the Apostle, Heb. 2.12. Singing praise in the midst of the Church. And therefore the Apostle did not think it meet to abstain from the duty of singing Psalms, although possibly many might be present, who were not fit to sing them. Such a chearful exercise must not be left off, because some are unworthy to partake of it. Therefore the Apostles expresly enjoyns this duty, Eph. 5.19. But some sing those things which are not fit for their condition, as some receive the Sacrament, and hear the Word at their peril; as our Lord speaks in an argument of different na­ture, [Page 703] qui potest capere capiat: So in this business. And thus in preaching the re­mission of sins, all are not fit to believe it for themselves in the same degree and mea­sure, vers. 26.

Observ. 1. A ground for that Article of the Christian Faith, forgiveness of sins.

Observ. 2. This is an evident proof of Christ's Deity; and that Jesus Christ is God: Who can forgive sins but God only. Repentance and forgiveness of sins must be preached in his name.

Observ. 3. This must be known to the men of Antioch [...]: what know­ledge is this?

This is a fiduciary knowledge, or knowledge of Faith.

Reason in regard of him, through whom remission of sins is wrought, even this man Jesus Christ, even [...], God-man. He hath power upon earth to forgive sin, remit and put it away. This must be known, That ye may know that the Son of Man hath power upon earth to forgive sin, Matth. 9.6. He was manifested to take away our sins, and in him there is no sin, and this ye know, 1 Joh. 3.5.

2. In regard of the preaching remission of sins; the end of preaching is believing.

3. In regard of the knowledge it self, which knowledge is necessary to remission of sins, and justification from sin. By the knowledge of him my righteous servant shall justifie many, Esay 53.11. Be it known unto you therefore. Wherefore? Because God hath raised up Jesus, &c. Therefore he offereth faith unto all, Act. 17. Act. 13.39. And by him all that believe are justified from all things, from which ye could not be justified by the Law of Moses.

These words contain the explication of the former vers. 38.

What is meant by remission of sin? viz. justification from sin: wherein we have two Axioms.

1. We cannot be justified by the Law of Moses.

2. Every one who believes in Christ, is by Christ justified from all things, from which he could not be justified by the Law of Moses.

1. We cannot be justified by the Law of Moses.

Quere. What is it to be justified; what the Law of Moses is, and the reason why we cannot be justified by the Law of Moses?

Observ. 1. The holy Ghost here stiles those despisers, false Accusers, Decliners and Apostates, who believe not the remission, and putting away of sins, and the justification, the freedom, and cleansing from all things, from which by the Law of Moses, they could not be justified.

Observ. 2. That it is possible through Christ to turn away from all our sins; and that all iniquities should be put away from us, Rom. 11.26. that we shall be justified and cleansed from all sins, yea, all things, &c. This is no erroneous doctrine, but the very same which was preached by the Evangelists and Apostles: That Jesus should be so called, Because he should save his people from their sin, Matth. 1.21. That Jesus is the lamb of God, that takes away the sins of the world, Joh. 1. That God hath sent Je­sus to bless us, and to turn every one of us from our iniquities: That this is the ve­ry same doctrine, which the Apostle preached in this Text, when he saith, That by this man is preached unto us remission of sins.

Wherefore to teach men that remission, and putting away of sins and justificati­on, and cleansing from all sins, is impossible in this life through Christ; and not to be believed, is to teach men the unbelief; yea, it is to teach despising of the great grace of God, to teach false accusing of God, and his ways; yea, it is to teach A­postacy, and revolt from God and his ways.

Observ. 4. Hence we may learn how to judge of the present Generation, who think it a thing altogether impossible, that the sin should be wholly put away, re­moved, and turned from us; though it be promised to be done by Jesus Christ. By this man, by Jesus Christ, remission, removing, putting away sin is said to be by this Man.

Who think it impossible, that we should ever be justified from all sins; yea, from all things in this life, though this be promised to every Believer. Who think this to be [Page 704] erroneous doctrine, though preached by the Apostle himself; yea, though preach­ed by Christ himself, The Apostle, and high priest of our profession, Heb. 2. Judge then Beloved, whether many Professors of the present Generation be not despisers of this great grace of God offered unto them; yea, false Accusers, yea, Apostates from the Faith.

Observ. 5. Despisers ought to fear, wonder, and perish.

Exhort. 1. O Beloved! let not this heavy crime be charged upon us. Let not us be despisers.

Exhort. 2. Let us prize and esteem, love and honour, and highly value so great grace. Let us believe the promise of remission of sin, and justification from all things. See Notes on Zephany 1.7. This is the Lords main design.

Vers. 40. Beware therefore lest that come upon you, which is spoken of in the Prophets. Behold ye despisers, and wonder, and perish: For I work a work which you shall in no wise believe, though a man declare it unto you.

Hitherto we have heard the Gospel tydings on the right hand: Now follow the tydings of the Gospel on the left hand; for the Gospel brings both, as we shall hear anon.

In the words we have the Apostles warning of a danger to the people of Antioch, wherein are two things.

  • 1. The Object, the danger it self.
  • 2. The caveat, or warning of it.

The Object is set down generally and particularly.

1. Generally, that which is written in the Prophets.

2. Particularly, wherein we have a preface to a judgement, and the judgement it self.

1. The the preface, wherein is a compellation, despisers, and preparation of them to heed the judgement, Behold, wonder and perish.

2. The judgement it self, with the event of it. The peoples unbelief of the judgement.

Both here and elsewhere, as Prov. 3.12. [...], signifieth, afflicteth, correcteth, Heb. 12.6. Isai. 3.12. [...], Women shall rule over them, which Aquila reads, [...], and extorti­oners, Isai. 8.9. [...], associate your selves, which the Septuagint read, [...], know ye, Hos. 13.14. V. L. [...], O death I will be thy death, which the Septuagint, and St. Paul, 1 Cor. 15.55. read, [...], O death where is thy victory! and divers the like: where we may admire the wisdom of the holy Ghost, and fulness of the Word; whereof the same Spirit is the Author, which speaks so different sences under one form of words, more particularly in the Text. The Prophet Habbakkuk 1.5. [...], and St. Paul in [...]: Put both together, and they import thus much, that at the preaching the great grace of God among the Gentiles, there will be among them de­spisers, false Accusers and Apostates. So that this Scripture is intended not only for the Jews; but for the Gentiles also, first, then come we to the first interpretion of the word, [...], Despisers: [...], Despisers: Hierom. reads in one edition Calumniatores, false Accusers, in another declinantes, we must speak something to every one of these, for the word, [...], in Habbakkuk is very large, and may signifie them all.

1. Despisers, here note that [...], Ephes. 3.10. The manifold wisdom of God, Habbak. 1.5. [...]. So Aquila, Symmac. Calde, Paraph. Theodotion; but the Septuagint read, [...], whether of these are the true? Some say the former, but then the other had been false, which St. Paul follows in the Text.

I answer, they are both true, and intended by the holy Spirit; whence we note the fulness of the holy Scriptures.

Despisers? of what? what did they, or would they despise?

What else but that great, that notable grace of God; The remission or putting a­way of sin; the justification from all things through faith in Jesus Christ. Despiciency and neglect of so great Grace, must needs be a very great sin, whether we consider the thing despised; or the persons, either despised, or despising.

[Page 705]1. The thing despised, remission of sins, justification from sin, salvation it self: See Notes on Heb. 2.2, 3. who look down upon these things as below them. The Apo­stle foresaw, that all his Auditors would not entertain the Gospel, though the most gracious Message that ever was brought to the Sons of Men, that they would not only be Swine, but even Dogs and Wolves; If they have despised you, if they have kept my saying, they will keep yours also, Matth. 10.24.

The least sin, even a neglect of the great Grace, Heb. 2.3. draws on judgement, how much more contempt and despiciency of it: It shall be easier for Sodom and Go­morrah, for such not only judge and declare themselves unworthy of the Grace of­fered, but deservedly continue under the former wrath: The wrath of God abides upon them, and by their ingratitude they justly inflame God to further vengeance; how much more will this judgement fall heavier upon resisters and blasphemers of the Gospel, 2 Thess. 1.8, 9. Act. 7.51. Ye stiff-necked, and uncircumcised in heart and ears, ye have alwayes resisted the Holy Ghost as your Fathers did, so do ye. These [...], are also turned Calumniatores. Instead of despisers, Hierom reads, Videbitis calumniatores in one Edition, and in another Videbitis declinantes. In the former ye shall see, Ye false accusers, ye who speak evil of God, and his wayes, and his people: In the latter, Ye shall see ye decliners, they are such as we call Apostates; and usually they who despise the great Grace of God, they speak evil of God and his wayes, and his people, and depart from them: Such ye find divers of that people, to whom the Apostle spake the words of this Text, vers. 45.

1. They were Calumniatores, false accusers; such speak evil of God, and that,

1. Either directly, as they who curse and blaspheme his Name, speak evil of his wayes, Act. 19.9. Slander the footsteps of his anointed: Mockers who say, where is the promise of his coming? 2 Pet. 3.

Or, 2. Indirectly, and so they who live in their sins, yet flatter themselves, as if the most holy God were their God: these slander the Lord and falsly accuse him, as if he were like unto them, Psal. 50.

3. [...], are turned Declinantes, Apostates and Revolters from the Lord. There are two great Leaders, &c. See Notes on Zeph. 1.5, 6. It's a metaphor taken from military affairs.

Observ. 1. Militia est vita hominis, the life of man is a warfare.

Observ. 2. There are true Apostates, revolters from God, and the victorious Faith.

Observ. 3. Men who hear the Gospel, if they keep not a strict watch, backslide.

Observ. 4. The duty of Gods people is a constant following after him.

Observ. 5. The ground of all our Divisions; for Ʋnio, is the ground of all good, Binio, the ground of all evil.

2. The advice the Prophet Habbakkuk, and the Apostle from him gives is most serious and emphatical, and the judgement to be denounced.

1. Most remarkable, [...], behold, see, observe it so as nothing more.

2. Most stupendious, a judgement to be wondered at, see, behold and wonder at this judgement.

3. Such as if duly considered, will make a man vanish and come to nothing ( [...] the word is) in regard of all his contrary thoughts, and opinions, and conceiv­ings, in regard of his high mind and great pride of his knowledge: as the Apostle confesseth, Rom. 7.9. I was alive without the Law once: He thought he lived the life of God, and that all had been well with him; but when the Commandment came, sin revived and I died. The Church of Laodicea thought her self rich, Rev. 3.17.

O how seasonable is this admonition, in regard of the present evil world! for the world was never so wise in their own eyes; We know that we have all knowledge, 1 Cor. 8. yet indeed never were men more foolish; the world was never more secure of their own salvation, never more safe in their own opinion, never more at rest in their own spirits, when yet indeed they were never in more peril and jeopardy; for when they say peace, then suddain destruction comes upon them.

1. This therefore justly reproves all those who flatter themselves into an imaginary happiness: See Notes on Heb. 2.2, 3.

[Page 706]2. Who believe not the Gospel of Salvation, remission of sins, and justification from all things through faith in Jesus Christ. This we read often blamed in the Jews, ib.

3. Who neglect and despise the great Grace of God, ibidem.

4. Who despise and neglect the great Grace of God for a toy and trifle, &c. ibid.

God works a work in our dayes: So here, I work a work in your dayes. What work is that?

The word is [...], which signifieth sometimes a work; sometimes the reward or wages for the work done, Job 7.2. The work here understood is a work of judge­ment, as appears Habbak. 1. which is the reward of disobedience.

This work God works per se, by himself, or, per alium, by another.

1. By himself, withdrawing his presence from disobedient and unbelieving men and women, and departing from them in everlasting displeasure, as Hos. 9.12. Wo also unto them when I depart from them.

2. God works his work of judgement per alium, by another, for, quod quisque per alium facit, id ipse facit. Now this other by whom God works, is either the sinner himself, as when he gives men over unto a reprobate mind, and to their own hearts lusts, as Psal. 81.12.

2. That other is Satan himself, and wicked men, his agents and instruments.

Now Satan renders them either absolute beasts, and makes them wallow as brute beasts in the mire of voluptuousness and sensuality, whose God is their belly, Phil. 3. or renders them like himself in pride or envy, for as God is love, so the Devil is envy, Acts 13. O thou enemy of all righteousness, child of the Devil; or else he makes them arrant earth-worms, who mind earthly things, Phil. 3.

Observ. 1. What we have according to the Greek Interpreters, I work a work in your dayes; Hierom reads, Quia factum est in diebus vestris, out of Symmachus, Opus fiet in diebus vestris; and the Hebrew Text will bear both [...], This variety of reading proves that of the Wise Man to be true, Eccles. 1.9, 10. The thing that hath been, it is that which shall be, and 3.15. That which hath been is now, and that which is to be hath already been, and God requireth that which is past, for so the different Translations import all the parts of time: our Translation, I work a work; Hierom, factum est; Symmachus, fiet.

Observ. 2. This also implies, that our God is not prone to works of wrath and judgement, fiet and factum, the which hath been done and shall be done, without men­tion who doth it; and therefore when he proceeds to judgement, it's called indeed his Act, but his strange Act, Isa. 28.21. implying that he doth not afflict [...], will­ingly, or with his heart, Lam. 3.33. Yet

Observ. 3. God is not all Mercy.

Nor doth he work only his work of Mercy among the Children of Men in that greatest display of his goodness, Exod.

Observ. 4. The space and continuance of Mans life is described not by Ages or Years, but only by Dayes, &c. See Notes on Heb. 1.

Observ. 5. Every man hath his share, his part of these dayes.

Observ. 6. Gods work of judgement goes on throughout all Ages, and is present with them, [...], I work a work.

Observ. 7. All punishment of unbelief and contempt of the Gospel, is not wholly deferred until the life to come, although then there be the accomplishment of end­less misery to disobedient souls, where the worm dieth not, and the fire it not quench­ed; But as the eternal life and happiness is begun, and in good measure befalls be­lievers and obedient ones within the compass of this life; so the eternal death and misery in great measure, and some fearful kinds of it are executed on men even in this life also. Accordingly our Lord tells the Jews, Joh. 8. Ye shall see me no more, but die in your sins. Thus ye read the Lord departing from his Temple, Ezech. 8.10. and so he departs from the unbelieving and disobedient soul, and leaves it in an hell upon earth. O the distress that comes upon such a soul! when a man is [...], a self-tormenter, and as God departs from him, he sinks deeper into sin; and the Devil gets farther hold of them, and makes them his children, as our Lord [Page 707] saith to the Jews, Joh. 8. Ye are of your father the devil: if such they be at the first, how much more at the last, when he makes them seven times more the children of hell than before, and finisheth his work upon them, and makes them up compleat vessels of wrath, and eternal destruction.

1. The reason is considerable from the demerit and sin of unbelieving and disobe­dient men, as it is implyed in Psal. 81.11, 12. Rom. 1.28.

2. The justice and constancy of God in his works of providence; for whatsoever God doth is for ever.

3. From the justice of God upon the unbelief and disobedience of men; for as men believe not the commands of God, and the great Grace of remission of sins and justification; so it is just with God, that they should not believe the punishment of their unbelief and disobedience.

Axiom. 6. That work many will not believe, although a man declare it unto them.

Reason. From self-love, and a strong inclination in the will unto sin, for as men are strongly inclined to any iniquity, so have they a strong perswasion that no evil will come upon it, quae nolumus, difficulter credimus. Thus on the contrary belief pro­ceeds from the will, for when men are well perswaded and affected to the truth of the Gospel, and what it requires of them; they are apt to believe the promises of help and reward that are made thereunto.

Observ. 1. Unbelief of men proceeds not from meer want of warning from God, but from their own hardening themselves against it, for although it be said, seeing ye shall see and not perceive; yet this blindness proceeds from themselves, Act. 28. and then it is just with God to give them up.

Observ. 2. Note the reason why Gods Kingdom comes not in these last dayes, but the Devils Kingdom, that prevails, and is set up almost universally: The true reason is the want of Faith, men believe not. I know well we all boast every one of his Faith: See Notes on James 2.21. The world is full of such a false Faith; but where is that Faith, whereof the Lord said, Luk. 18. Men believe not the great design of God, Amos 9.8. See Notes on Zeph. 1.7. Thus because men believe not, the Lord works his work, he sends the Chaldeans: See this in some Examples. Covetousness prevails, &c.

Repreh. The great unbelief in these last dayes: the Lord, as he works a work of judgement and wrath, and that in our dayes, so he works a work of mercy and grace in our dayes also.

And what is that work of Grace?

This is the work of God that ye believe, Joh. 6.29. This work wrought in us is im­puted and ascribed unto us, 1 Thess. 1.3. Your work of faith, and therefore it is Gods command unto us, that we believe in Christ, 1 Joh. 3.23.

Now what is that which we are to believe?

1. That God gives us the Eternal Life, Tit. 1.2. 1 Joh. 2.25.

2. That the sin which intervenes and hinders us from the Eternal Life is done a­way, or doing away through Jesus Christ.

This object of our Faith is proposed unto us, vers. 38, 39.

Exhort. Take heed what we hear: See Notes on Hebr. 2.1. Observ. 4.

The Rabbins in the end of the Books of Holy Scripture are wont to write these words, [...], be strong, and of good courage. It is the common and most usual farewell among men, [...] in the Greek, so in the Latin Vale, (i. e.) properly be strong, be valiant. Ye believe through Christ his merit, and his power, and efficacy, the remission, the putting away of sins.

[...], be strong, [...], vale. It is the Apostles method, 2. Pet. 1. ye have ob­tained▪ [...]. Add to your faith vertue.

Exhort. Believe the remission of sins, it's the glad tidings which the Apostles bring▪ The Gospel of remission of sins was preached to the Antiochians. Who were they in their mystery? Who else but such as were contra currus, averse, and opposite unto the chariot of war: they were peaceable men, and the Doctrine of Peace was to be preached unto the house where the Son of Peace was; and therefore the Apostle [Page 708] calls them, Men, Brethren. Abrahams argument unto Lot, Gen. 13. Acts 13.26. Men and Brethren, Children of the stock of Abraham, and whosoever among you feareth God, to you is the word of this salvation sent.

They walked in the steps of Abrahams Faith.

Some Additional NOTES on ACTS 13.38, 39. With a Conclusion of this Third Volume; in an humble Prayer to God in the words of the AUTHOR.

[...]

[...].

Be it known unto you therefore, men and brethren, that through this man is preached unto you the forgiveness of sins.

And by him all that believe are justified from all things; from which ye could not be justified by the law of Moses.

THese words are part of a Sermon of the Christian Faith, preached by the Apo­stle: The Analysis see before, and in Zeph. 1.10.

His doctrine is touching the

  • remission of sins;
  • cleansing from sins;
  • The Author of both;
  • Means of obtaining both.

His Application is 1. Instruction, 2. Commination.

1. Instruction, that by David is meant Christ.

2. Commination, that we take heed: All which are comprised in these Axioms;

1. Remission of sins is published by Christ to believers.

2. We cannot be justified from sin by the Law of Moses.

3. Every one who believes in Christ, he is justified from all things, from which he could not be justified by the Law of Moses.

4. The Commination with Exhortation followeth, That we take heed lest upon our unbelief and disobedience, that befall us, which is spoken in the Prophets.

1. That Remission of Sins is published by Christ, and that we cannot be justi­fied from sin by the Law of Moses, is agreed upon by all; but how every one who believeth is justified from all things, from which he could not be justified by the Law of Moses: This I doubt is not believed by all, though it be necessary to be known to all. I shall therefore spend no time in handling the two former, but speak only of the latter, and the Commination and Exhortation.

3. Every one who believes in Christ is justified from all things from which he could not be justified by the Law of Moses.

Quaere. 1. What is here meant by [...], to be justified? 2. What by [...], all things? 1. Vulg. Lat. hath remissio peccatorum annunciatur ab omnibus. 2. Interlin. Peccatis. 3. English Manuscript from all sins. 4. I conceive it's better read in the largest sence, all things; because hereby may be understood all whatever the believ­ing Soul is justified, freed and cleansed from: See Notes on Job 19.25. but so that principally also sins be here meant, which are the true evils and causes of all the pe­nal evils, for so Matth. 1.21. Rom. 6.7.

3. The Law of Moses. We cannot be purged by the Law of Moses: The Law of [Page 709] Moses is here set down [...], by way of distinction; we read of a three-fold Law,

  • 1. The Law of Man, as the Law of the Medes and Persians.
  • 2. The Law of God, which is the Law 1. Of the Father by Moses; 2. Of Christ, Gal. 6.2. 3. Of the Spirit of Life, Rom. 8.2.
  • 3. The Law of Sin, Rom. 7.

Reason. 1. In regard of the Law of Moses, which consisting in Carnal Ordinances, is weak, Hebr. 7.19. it makes nothing perfect, and 10.4. impossible by it to do away sin.

Reason. 2. In regard of Christ, and of the Law of the spirit of life, which is in Christ Jesus our Lord.

Reason. 3. In regard of Faith, Rom. 8.3, 4. 1 Joh. 5.4.

Observ. 1. An unbeliever is an unclean, an unjust person, he hath not received the justifier and cleanser, Tit. 1.15, 16. where defiled, unbelieving and disobedient are all one; quae immergunt homines in perditionem.

Observ. 2. Moses is commonly rendered drawn out of the water; Vide Onoma­sticon.

Exhort. To believe in Christ, Joh. 1.12. Rom. 3.28. and 5.1.9. 1 Cor. 6.11. Gal. 2.16. for so a man is justified by the faith of Christ, and 3.2.24.

Reason. Christ is the end of the Law for righteousness to every one that believeth, Rom. 10.4. The Apostle there puts the difference between the righteousness of the Law, and the righteousness of Faith, and makes Moses in whom the Jews trusted, the Um­pire and Arbitrator between them. The Law saith, He that doth shall live: The Righteousness of Faith saith, If thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved.

The Apostle in the same Epistle, Chap. 8. makes all plain; Christ is able to save, [...], Heb. 7.25. to the uttermost.

Object. If every one who believes be justified, then what need any thing but faith? what need any obedience?

The whole Word of God must be true, and every part of it stand firm with o­ther: Know we therefore the true Faith hath obedience involved in the nature of it; whence to believe and obey are taken for the same thing: See Notes on Isa. 3.10. add ye Deut. 30.11, 12, 13, 14. where is set down the very difference between the Law and Faith.

Observ. 1. All who believe; Greek [...], every one that believeth: As par­ticular Faith is required of every man, so particular Justification is promised unto every believer; our Translation here is plural, all that believe, but the Greek is sin­gular, [...], every one who believeth; this is no fair dealing, for whereas these words are put in the plural number, there is place left for distinction, whereas [...], every one that believeth, implyes Faith required in every one, and a particular promise and assurance of Justification made unto every man. Such untrue dealing with the holy Word of God may be observed in our former English Translators, as Hebr. 2.9. should taste of death for all, another hath it, for all men; so some of our Latin Translations pro omnibus, pro cunctis, whereas the words are [...], as our last Translation hath it, That he should taste death for every man.

What is the difference? Dolosus versatur in generalibus: So that if we, or any one urge the universality of Christ's death, he died not pro singulis generum, sed pro gene­ribus singulorum, He died for all kinds, not for every man, which yet the Scripture saith expresly.

Observ. 2. Faith in Christ is a purging, sanctifying and cleansing Faith, Act. 15.9. and 26.18.

Observ. 3. Christ is the Author of Faith, [...], Heb. 12.2.

Observ. 4. Christ is the Author of Justification, 1 Cor. 6.11. Gal. 2.16.

Observ. 5. Every one who believes in Christ, and is justified by Christ, is in Christ, [...].

Observ. 6. The Gospel of Salvation, the glad tidings of justification and sanctifi­cation, [Page 710] &c. is universal to every one that believeth; Christ's birth is joy to all peo­ple, Luk. 2.10. The Grace of God is [...], Tit. 2.11. Marg. it is [...], Jud. vers. 3. God would have all men to be saved, 1 Tim. 2.4. As he was born to the joy of all people, so he died for the benefit of all, He suffered death for every man, Hebr. 2.9. No man is excluded who doth not exclude himself.

Observ. 7. God is no respecter of persons: See Notes in Joh. 1.12.

Observ. 8. Faith in Christ purgeth, justifieth and cleanseth from all sin; all things are possible to him that believeth, Mar. 9.23. 1 Joh. 5.4.

Observ. 9. The difference between the Righteousness of the Law and Faith in Je­sus Christ, Rom. 10.5, 6. cum Deut. 30.11, 12, 13, 14.

Observ. 10. Remission of sins and justification, cleansing, purging from sins go to­gether, 1 Joh. 1.9.

Observ. 11. Faith is not a fancy, but a real receiving of Christ, and hath through him a real work in it.

Observ. 12. What kind of people believers are, they are a cleansed and purged people: See Notes in Hebr. 1. [...].

Repreh. 1. Those who detract from the power of Christ in cleansing from sin, they ascribe unto their own death more than to Christs death, more to the unclean Devil, than to the most holy God and his spirit.

Repreh. 2. Who fancy themselves justified, when yet they continue and live in their sins.

Repreh. 3. Who ascribe all the cleansing and justifying of Christ from sin, to what Christ hath done so many Ages since, and not to his working in us. Moses is alledged by St. Paul, Deut. 30. in that very place, mark what Moses saith, No good makes us good, unless it be in us, as è contra, no evil, evil, unless in us.

Exhort. Receive and believe in the Lord Jesus Christ, the justifier and sanctifier.

Doubt. How can we be exhorted to receive him who is already in us? 2 Cor. 13.5. Can a man be exhorted to receive him whom already he hath? He is in us, and we believe he is in us.

For Answer: See Notes in Jam. 1.21.

The Prayer.

O Lord, thou hast called us with an holy Calling unto the belief of the Truth by the Gospel, to the obtaining of the Glory of the Lord Jesus Christ; And thou hast made unto us great and precious Promises, that we should be partakers of thy Divine Nature. But thou requirest, that first we escape the corruption that is in the world through lust: That having received these precious Promises, we should purifie our selves from all pollution of flesh and spirit.

Thou offerest Faith unto us all by the resurrection of our Lord Jesus Christ. But we have not walked worthy of so holy a Calling; we have contented our selves with a dead Faith, not considering that the Faith that justifieth, purifieth the heart; that it is obedience, that the spirit of God accompanieth it. But al­though our sins be multiplyed against thee, yet deal with us in mercy.

O give us grace to flee out of the false Hypocritical Jerusalem, That we may hear the noise of the Trumpet, and take warning, and be admonished by the fire of the Spirit in the Vineyard of the Lord of Hosts.

Set open the Fountain to the house of David for sin and for uncleanness, that may purge out of us that source and fountain of wickedness: And vouchsafe unto us that Living Faith, that we may believe in the Lord Jesus Christ, as the Scripture hath said, That out of our heart may flow the Rivers of Living Wa­ters. Amen.

NOTES AND OBSERVATIO …

NOTES AND OBSERVATIONS UPON ROMANS V. 12, 13, 14.

[...].

[...].

[...].

Wherefore, as by one man sin entred into the world, and death by sin: and so death passed upon all men, for that all have sinned.

For until the law sin was in the world: but sin is not imputed, when there is no law.

Nevertheless, death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adams transgression, who is the figure of him that was to come.

OUR general scope and aim is, the discovery of Christ, yester­day, Heb. 13. i. e. in all that tract of time, before his mani­festation in the flesh. Having therefore found his eternal generation, Mich. 5.1. His goings forth from everlasting, and his growing up as the tree of life, in the paradise of God, Rom. 2.7. That Paradise of God must have a keeper, or a dresser, who was (ye know) the first Adam, but he was a Type of the second, A figure of him that was to come.

From vers. 12. to the end of the 14. our Apostle treats of sin, and the reign of it in the world: Wherein we have: 1. The entrance, and usurpation of the Tyrant: As by one man sin entred into the world. 2. His progress, and gaining power over all. Death passed upon all men, for [Page 2] that all have sinned. 3. His duration, and continuance in his reign, from Adam till Moses.

From vers. 12. to the end of the Chapter: our Apostle compares Christ, the Au­thor of righteousness and life, with Adam the author of sin and death, and that as like, and unlike.

1. As like, vers. 12, 13, 14. and vers. 18, 19. vers. 12. As by Adam, sin entred upon all men, and death by sin: So by Christ, righteousness enters upon all believers, and by righteousness life.

The Apodosis, and reddition of this similitude is not full, but imperfectly set down in the end of the 14 verse.

Vers. 13. Contains a Prolepsis, if all have sinned, then they who lived before the Law, but not they; For where no law is, there is no trangression: The Apostle distinguisheth the being of sin from the appearing of it; and denyeth the assumption, by affirming the reign of sin from Adam, to Moses, although sin were not reputed for sin.

The Divine Truths contained in these words, are these:

  • 1. By one man sin entred into the world.
  • 2. Death entred by sin.
  • 3. Death passed upon all men, in that all men have sinned.
  • 4. Sin was in the world, until the Law.
  • 5. It is not imputed, or reputed sin, when there is no Law.
  • 6. Death reigned from Adam to Moses.
  • 7. It reigned over all them, who had not sinned, according to the similitude of Adams transgression.
  • 8. This Adam is the figure of Christ, who was then to come.

Here we are to enquire. 1. Who this one man is? 2. What is the world? 3. What sin this is? 4. How is sin said by one man to enter into the world?

We shall not need go far, for explanation of all these: This very Divine Truth is expressed, in other words in the following part of the Chapter. 1. This one man here is afterward called Adam, vers. 14. 2. The world in this first point, is called all men in the third. 3. Sin here is called, the disobedience of one man, vers. 19. i. e. Original sin, called by many names in Scripture, and by the Ancients; Peccatum peceans, the sinning sin; fomes, fewel; languor naturae, the sickness of nature; lan­guor membrorum, the weakness of the members; lex membrorum, the law of the mem­bers; concupiscentia, concupiscence; & macula carnis, the spot of the flesh. 4. What here is, by one man sin entred into the world, that vers. 19. Is by one mans disobe­dience, many are made sinners: For our better understanding of this truth, we must enquire: 1. How sin entred into the world. 2. How by one man: The answer to which may contain a reason of the point.

Dub. 1. How entred sin into the world? by imputation only: or by real propa­gation also?

Certainly by both; For to say that God imputes sin to the Posterity of Adam, if there were no guilt of sin contracted, would require much art to excuse God of in­justice, which our God needs not, no, he needs none of our sins, to declare him righteous: No, Let God be true, and every man a lyar, Rom. 3.4. 2. But if we say, sin entred by real, and true propagation, as indeed it did. Here the School-men will trouble us, with their more curious than useful Quaeres. Ʋtrum per animam, an per corpus, & carnem tantum, &c. Whether the contagion be conveyed by the Soul, or by the Body? And they resolve it, even the subtillest of them, by an implicite contra­diction, or little better; when they deny that it's conveyed by the Soul; yet say, that per virtutem activam seminis, that sin is conveyed by the active power of the Seed. And what active power is that in the seed, but the Soul? which is called motus efficiens, principium, and [...], the cause, or the beginning; by the Phi­losopher, whom they all follow. If any hence inferr, that then God should be the Au­thor of it, it followeth not; for certainly man is, and may be truly said to beget a man: And what is that but [...]; to beget another like to ones self. [Page 3] This power God gave to man in the beginning, Gen. 1.28. And I know not when he took it from him; for we find that Adam begat a son in his own likeness, after his image: He had lost the image of God; why is it repeated in his own likeness, in his own image? What is implied, but the propagation of the whole man, corrupt like himself? The opposition between these two expressions evinceth it, vers. 1. In the day that God created man, in the likeness of God made he him; That was the beauty, and purity of the Soul. Then, vers. 3. Adam begat a son in his own likeness after his image, i. e. the original stain and impurity of the Soul; For that which is born of the flesh, is flesh; and that which is born of the Spirit, is Spirit, Joh. 3 6. Psal. 51.5. I was shapen in iniquity, and in sin did my mother conceive me.

This one man may be considered: Either, 1. In himself, as one individual and single person: Or, 2. As a common person, Radix communitatis, the root of the community: and so, unus homo, is omnes homines, one man is all men.

1. If as one person, his sin is only his own, and no mans else.

2. If we consider the first man as a common person, and radix communitatis; he is then understood to receive all for himself, and for the Community which de­pends upon him: So he received for himself, and all mankind, original righte­ousness and innocency; as a Father receives an inheritance for himself, and his heirs for ever. And as he receives all for himself, and his posterity, so his loss is to him­self, if he lose; and redounds from himself, to all who depend upon him. And that this is just with God; just men and law-givers themselves allow and approve. Vide Notes, in Prov. 29.8.

Observ. 1. See then, O man, what thy first condition was, and what thy present condition is? Vide Notes, in Hos. 8.12.

Observ. 2. Sin is come as a stranger into the world: So a stranger came to David.

Observ. 3. Sin was not originally in the World, Gen. 1. [...], Wisdom 1.13, 14.

Observ. 4. The direful and prodigious increase of sin; from one spawn so innu­merable a fry. Vide Notes, in Rom. 6. So efficacious and powerful is the poyson of sin, its of a spreading nature, we say, Bonum est diffusivum sui, Good is diffusive of its self: 'tis as true of evil, one sinner destroyeth much good.

Observ. 5. The great necessity of a strong Saviour and Redeemer. Vide Notes in Rom. 7. [...], The commadment came.

Observ. 6. Sin is come into the world: The Philosopher himself could say, from his observation and experience of disorder, and confusion in the world; that cer­tainly things formerly had been otherwise than now they are. And Tully, Hominem dicit, non ut à matre, sed tanquam à noverca natura, editum in vitam, &c. That man was brought forth unto life by nature, not so much a mother, as indeed a stepdame. How? Cor­pore & nudo, & fragili, & infirmo; born naked, with a frail and weak body, with a mind anxious in regard of troubles and molestations: cowardly in regard of fears, remiss and idle, in regard of labours; prone and propense to sloath, and lust; Rem vidit causam nescivit, saith one of the Ancients; He saw the matter, but not the cause.

Repreh. 1. This reproves their great inadvertency (to say no worse of many, where­of some Learned men, who are engaged in that opinion) that there is no original sin, but what we call so, is contracted by every one in his own person, by the ex­ample and imitation of others: For certainly, That there is an inbred propension and inclination unto sin; they themselves deny not, when they say, it is in most men: but they will not yield it in all. Nor do we say, That Original sin is in like mea­sure in all, though we say with the Apostle, That it is entred into the world, and passed over all men; which yet is evident, in some haply more, in some less, as I shall shew anon. In which respect Alexander Hales, said of Bonaventure, by reason of his mildness, and sweet­ness of disposition; Quod Adamus in Domino Bonaventura non peccavit; that Adam had not sinned in Bonaventure: what is added, that, that sin which we call Original, proceeds from example and imitation, may be disproved by manifold experience of Infants and Children, who never had any such example before them, for their imitation; ye [Page 4] do they declare the fruits of this poisonous plant growing in them; as self-will, fro­wardness, and disobedience. And when they grow a little elder, we may discover self, grow up in them: self-love, self-honour, self-praise, &c. and when they grow yet elder, lying, and excusing, and covering sin like Adam, Job 31.33. And mani­fold the like iniquity, which Sathan hath bound up in the heart of a child, Prov. 22.15.

But truly, since it appears to all men, that the nature of most men (say they) of all men, say we, is infected with sin, and the whole lump levened: It's better not to dispute, whence it became so poluted, but rather to enquire into some means, how we may be cleansed. It's to little purpose, when we see a fire to enquire how it came, unless we put to our helping hand to quench it in our selves, and o­thers: Iniquity burns like a fire, saith the Prophet, Isai. 9.18. and unless it be timely quenched, it will burn to the neither most Hell, Deut. 32.22. It is said, probably, that there is no malady without a remedy; fire may be quenched, the diseased cured, what is crooked may be made straight; fiery concupiscence, concupiscence inflamed, may be slaked, yea, quenched: The whole head sick, and the whole heart faint; yet is not man so desperately sick, but he may be recovered. The crooked generation may be made straight: God made it, [...], straight, or up-right in the beginning, and it may be made straight again by him. Thus 'tis true, By one man sin entred into the world.

The Apodosis, or redition unto this first point is as true, vers. 15. The gift by grace, which is by one man Jesus Christ, hath abounded unto many: And vers. 19. As by one mans disobedience, many were made sinners; so by the obedience of one, shall ma­ny be made righteous. Here then, Adam is [...], the type or figure of him that was to come, i. e. of Christ. I reserve the special explication of those words, till I come to the press handling of them.

Mean time, we here find a similitude, grounded on a dissimilitude. As by one man sin entred into the world; so by one man grace and righteousness entred into the world; What the one destroys, the other repairs and restores, Luk. 10.30. A certain man went down from Jerusalem to Jericho, &c. It might be res gesta, a true story, [...], Jericho, by all the Ancients is understood the world. They spoiled him of his raiment, his robe of original righteousness, and wounded him, leaving him half dead; Supernaturalia sunt ablata, naturalia sunt vulnerata; The things supernatural are taken away; the natural wounded.

Exhort. Unto those, who convey the nature of Adam unto Posterity, that they endeavour to mortifie, and kill the old Adam, quench the fomes: It is observed, that they who have so done, have left behind them a more blessed issue; for though the old Adam be still propagated; yet the more he is mortified, the less he is trans­mitted unto posterity, as we may see in the Example of Sampson, Samuel, Joseph, Ti­mothy; Thy mother Eunice, and thy grand-mother Lois: It is the law of Adam.

2. Death entred in by sin: What death is this?

I shall not trouble you with all the significations of it, but only name such, as are most pertinent unto the matter in hand; and Death is either. 1. Natural, and of the body. Or 2. Spiritual, and inward, as the death of the life of God in the Soul: Or, 3. The whole curse of God that followeth upon this. 1. As for the first, 'tis well, yea, best known, by the name of death; but whether that be the death here meant, it may be doubted: For, 1. Whereas Gen. 1.28. Man before his fall, was to procreate Children; they who are immortal, have no such faculty of procreation, as our Lord speaks, Luk. 20.35, 36. 2. Beside, man had a natural body before the Fall, and therefore a mortal. So the Apostle calls man's body a natural body, 1 Cor. 15.44. which before he calls vile and corruptible; opposeth it to a spiritual and immor­tal body. Thus when our Apostle here saith, That death came into the world by sin, he saith not that mortality then came into the world, or a power to dye; but death, and a necessity of dying; for no doubt man, if he had not sinned, though by nature he were mortal, yet by the grace and goodness of God, he might have been preserved from death; or if he had been dead, he might by the grace of the same God have been recalled to life, and made immortal. But this grace he lost, for him­self [Page 5] and his posterity. Sin therefore was not a cause of natural mortality, but ra­ther of necessary death; and so 'tis true of death also, that by sin death entred into the world.

2. Death entred into the world by sin.

As this is true of the natural death, that by sin, that entred into the world; so it's true also of the inward, the spiritual death, opposite unto the life of God in the Soul, that by sin, that also entred into the world; that dying from the life of God, wherrein the first man was created; for in that sence the wise man saith, That God made man to be immortal, Wisd. 2.24. his servants ye are, whom ye obey, whether of sin unto death, Rom. 6. Death is there the spiritual death, opposite unto the life of God in the Soul.

This is also as true of death in the third sence, that by sin the whole curse entred into the world, and what other evil consequences there are of sin: So Exod. 10.16. From this death only David prayeth to be delivered, Psal. 13.3. that I sleep not in death, and 18.4. The pains of death gate hold on me; and 49.14. Death shall feed on them, Prov. 5.5. Her feet go down to death; her steps take hold of hell.

And of all these it is true, that death natural, spiritual, and infernal, or hellish death, the curse, the separation from the presence of God entred into the world by sin.

The reason will appear. 1. In regard of Sathan, who hath the power of death. 2. Sin, the cause of death. 3. God, the Judge.

1. In regard of Sathan, he having faln from his Principality, and knowing man, ordained to be a prince in his stead, he envyed him, seduced and beguiled him, and caused him to sin, and sinning to dye: So that by the envy of the Devil, death entred into the world, Wisd. 2.24. Thus, he is said to have the power of death, Heb. 2.

2. In regard of sin it naturally, 1. Tends to death. 2. Deserves death.

1. In regard of sin, it naturally tends unto death, as a deadly disease. And there­fore the Wiseman describes sin, and unrighteousness by it, Injustitia, est mortis ac­quisitio; unrighteousness is the procuring of death.

2. It deserves death: So Rom. 6. ult, death is the wages of sin, and in equity, and justice, as the wages followeth the work done, so death the wages of sin followeth sin.

3. In regard of God, the Judge disposing of it. He is just. And therefore ac­cording to the justice of God, which being two fold justitia, 1. Dicti, 2. Facti. Ac­cording to that justice of Word, in the day that thou eatest thereof, Thou shalt dye the death, must follow. And 2. That justice of deed, God executed his decree, so that man was banished from the tree of Life.

3. In analysing and resolving of Scripture, we meet with some Texts, that seem defective, and to be supplyed, which indeed are perfect, if rightly understood, I shall name but one, 2 Pet. 2.4. they say, it is an antipodoton; but vers. 9. is the reddi­tion to it, and so it is full: Such is this of this Text; the comparison seems imper­fect, but it is indeed supplyed in gross, in the end of vers. 14. [...].

If then we make up the similitude, its thus full.

As by one man (the first Adam) sin entred into the world. So by one man (by Adam that was to come) righteousness entred into the world.

For so Adam answers to Adam, one man to one man; righteousness to sin, and the entrance of righteousness into the world, answers to the entrance of sin into the world.

Here is then a comparison between the two Adams, which ye have full, 1 Cor. 15.45. The first man Adam was made a living soul. The last Adam was made a quickning Spirit, vers. 47.

Let not any man look for these only without him, but rather look into himself, and he shall find them; and therefore, vers. 48. as is the earthly, such are they that are earthly. The latter of these is a relief, and remedy of the former; for whereas the first A­dam is impotent and weak, and by reason of weakness, not able to withstand the tempta­tion [Page 6] of the strong one; being too strong for him, breaks in, and takes possession of the Soul, captives and enthrales it. Hereupon the second Adam enters in after sin with his righteousness, to work out the sin. Thus, Luk. 11.21, 22. The strong man keeps the house, till a stronger than he comes, who binds the strong man, redeems the captive Soul, and strengthens him against temptation, and arms him with patience, wherewith he may possess his soul.

Who hath not found the truth of this in his own Soul? In our child-hood the first Adam ruled and inclined us to divers foolish and hurtful lusts: eating and drink­ing intemperately, which weak nature could not withstand: So that we served di­vers lusts and pleasures, &c. Tit. 3.3, 4.

Reason, on 1. The worlds part: 2. On Gods part.

1. The Father of lyes had sent his son of perdition into the the World; who (obtained the Supreme and main possession) and became a Prince of it, Joh. 12. The world lies in evil 1 Joh. 5.19. [...]: Hence mankind is enslaved, and the Image of God is defaced, and become by the soul spirit, Timnah-Sera, a foul stinking image: Great necessity therefore there is on the worlds part of a strong and mighty Redeemer.

2. On Gods part, love to his own Image and Creature.

1. The Image of God, that is defaced, depraved, and in a sort lost; suppressed by the power of Sin and Sathan; this the true Josuah takes for his inheritance, Josuah 19. vers. 50. As the Seeds of all things in the earth, would put forth, but are clog'd un­til the Sun, which hath the seeds of all things virtually in the beams of it; calls out the like seeds out of the earth. Even so the immortal Seed, the Image of God, Psal. 85.11. Truth flourisheth out of the earth, when righteousness looks down from heaven. The Sun of righteousness puts forth his beams, that which was called Timnah-Sera, is now called Timnah-Hares, the image of the Sun, Judg. 2.9. The prince of the world is cast forth, Joh. 12.13.

2. Love to his Creature, wherein his Image was pourtraied, Portate Deum in cor­pore, 1 Cor. 6.20. a treasure in earthen vessels, 2 Cor. 4.7. God so loved the world that he gave his only Son, Joh. 3.16. This remedy is proportionable unto the malady, for as through the envy of the Devil, death entred into the world, so through the love of God the Father, Righteousness and Life entred in; for God sent not his Son to con­demn the world, but that the world through him might be saved, Joh. 3.17.

As I propounded two doubts in the Protasis:

1. How Sin entred into the world? 2. How by one man?

So in the Apodosis, let us enquire, 1. how righteousness entred? 2. how by one man? How did righteousness enter? Two wayes, 1. by not imputation of sin; 2. by imputation of righteousness. 1. Not imputation of sin, as Psal. 32.1, 2. Rom. 4.7. Blessed is the man to whom the Lord imputeth not his sin, yet are we here to under­stand such a man as is sincere and upright, and hath not guile or deceit in his heart; so it presently followeth, and in whose spirit there is no guile; otherwise this not im­putation of sin is but imaginary, as also the covering of it, as the Prophet speaks, Isa. 30.1. Wo to the rebellious children that cover with a covering, but not of my spirit, that they may add sin to sin. 2. Imputation of Righteousness, which Christ by his death purchaseth for all believers, who lay hold and apply it unto themselves by Faith; and that Righteousness also, both ceasing from evil and doing of good, which the Spirit of Jesus Christ works in us, and is indeed the righteousness of Christ; this God imputes unto us, as if it were our own, whereas indeed it is his own, and wrought in us by his Spirit, Isa. 26.12.

But Sin enters by propagation, I cannot say so of Righteousness, that that enters into the world by propagation; surely no, for although it be true, that by how much the more the parents subdue and mortifie their own corruptions, by so much the more the sinful nature is tamed and subdued, which they transmit and convey unto their Children, as I shewed before in manifold Examples.

Yet there is not the same reason in transmitting Sin and Righteousness; Righteous­ness is of another, of an higher nature, and not transmitted or conveyed by the Na­tural [Page 7] Parents unto their Children, but by God the Father, of his own will he begat us, Jam. 1.18. And therefore our Lord teacheth, the Master of Israel, that he must be born again, and by God the Son, and his righteous Spirit, Joh. 3.3. Who enlightens eve­ry man coming into the world, Joh. 1.9. The garden brings forth weeds alone, but if it bring forth wholesome herbs, they must be sown; the heart of man brings forth plants of the evil one alone, but if it bring forth good plants, it is by the vertue and power of our heavenly Fathers planting.

Doubt. 2. How did Righteousness enter by one man, as sin entred by one man?

As the first Adam may be considered, 1. As one individual person, or, 2. As a common root. So may the second Adam also be considered, either, 1. As one per­son, or else, 2. As radix communitatis: Thus we read, that God is One, and Christ is One, and that God is the Saviour of all, especially of those that believe, 1 Tim. 4.10. God prepares salvation before the face of all people, Luk. 2.30, 31. And that the Grace of God, which brings salvation hath appeared to all men, Tit. 2.11. or according to the Margin, that bringeth salvation to all men, hath appeared; hence it is called [...], the common salvation, Jud. vers. 3. namely to all men that have faith to re­ceive it, which Faith God offers unto all, Act. 17.31. yea, and Faith is called common faith, Tit. 1.4.

Observ. 1. We learn then from hence, that Original Sin is not, as some would have it, a meer carentia justitiae originalis, a want, or being without original righteousness, which discovers their ignorance, who yet think themselves wonderous wise, and able to judge, and condemn others for being of such a Sect whereof they are not guilty. No, nor is it only fomes, as it were tinder, ready to take the fiery darts of temptation, as the Schoolmen would have it, a proneness and propension unto sin. Original Sin is more than a privation or disposition, for righteousness and unrighteousness are not opposed as privatives, but as adverse or positive contraries one to other. Sin hath a positive being, and that a foul one: Nor can a meer privation be said to be washed away, or purged or blotted out, as the sin is said to be.

Observ. 2. As Sin is in the world, so Righteousness also is in the world, so saith St. John of the Essential Righteousness, 1.10. He was in the world, He is that light that is come into the world, Joh. 1.9. yea, this is the ground of the worlds con­demnation, That life, and light, and righteousness is come into the world, and men loved darkness and unrighteousness more than life, light and righteousness, Joh. 3.17, 19.

Observ. 3. Righteousness is become a stranger to the world, and is said to enter into it, it was very well acquainted with it, very intimate of old, but by reason of Mans new acquaintance with sin, Righteousness is grown out of knowledge, He came among his own, and his own received him not; there is one in you whom ye know not: This was figured by Shamgar the noble stranger, the judge of Israel, Judg. 3.30.

Observ. 4. See then how our fig-leaves, our coverings, which we have inherited from Adam are taken from us, and our nakedness discovered. Is Sin darkness? Light is come into the world: Are we weak and impotent, and unable to every good work? Stronger is he that is in us, than he that is in the world. Beloved, the Lord sees us under the Fig-tree; all these pretences which we make, if real and true, they de­clare plainly that Sin hath entred indeed into us by one man, but Righteousness by one man hath not yet entred into us.

2. Death by Sin.

Observ. 1. Where Sin enters, there Death will follow, Gen. 4.7. If thou do not well, sin lieth at the door: And behold the judge standeth before the door, Jam. 5.9. ready to send, after Sin committed, his Executioners, for from commission of Sin the Angel of Death bath his power, say the Jews: And therefore we read, Ezech. 9 2. Six men came, &c. why from the way toward the North? See Chap. 8.5, 6. Envy was in the entry, and kept out the Lord out of his Sanctuary; At what gate we keep out the Lord, and admit envy, the Devil there and Death enters.

Observ. 2. Learn then the issue of temptation, how pleasing soever it represent it self unto thee, Jam. 1.14, 15. ye have the progress of it from the first to the last Every man is tempted when he is drawn away by his own lusts, &c. The wise Solomon decypher­ed this under the Allegory of an Harlot, Prov. 5.4, 5. & 7.10.27.

Observ. 3. See what inheritance the first Adam hath left his Children. See Notes in 1 Cor. 15.

Doth this similitude every way hold?

The gift of God is eternal life, Rom. 6. Thou art merciful, for thou rewardest every man according to his works, Psal. 62.12. The Ichneumon breaks the Crocodiles Eggs, without any end of its own, it eats not of them at all; but as for the good and benefit of mankind, endeavours to destroy the Croco­dile. Thus Eleazar slew the Elephant, 1 Macch. 6.46. So Sampson the Philistines, Judg. 16.30. The [...], that by death he might destroy him, who had the power of death, i. e. the Devil.

2. How did life enter in by righteousness?

The question is only de modo: the answer is by Death.

Observ. 1. See then, the only way to life and happiness lies through the death of Christ, and our conformity thereto. This is the narrow way, Matth. 7.2 Esdr. 7. I am the door, Joh. 10.7. The new and the living way, Heb. 10.20.

Observ. 2. This discovers a great deal of hypocrisie, which with the blind world goes for righteousness and holiness. Thou that art called by the name of Jacob, answers not to that name: Thou hast a name that thou livest, Revel. 3.1. and art dead.

Life entred in by righteousness.

This is the Apodosis and Reddition. Here are four questions for explication.

  • 1. What is here meant by life?
  • 2. What by righteousness?
  • 3. What it is for life to enter?
  • 4. How did life enter in by righteousness?

Prov. 12.28. In the way of righteousness is life.

These two phrases are used promiscuously. 1. That life enters in by righteousness. And 2. That by righteousness we enter into life. The former is here understood, the other is express, Matth. 18.8, 9. to enter into life. And 19.17. If thou wilt enter into life, keep the Commandments. So to be in Christ, and Christ to be in us, and many the like. So we may be said to enter into peace, Esay 57.2. and joy, Matth. 25.21. and into glory, Luk. 24.26. and into the kingdom of heaven, Matth. 7.21. When yet all these are in us.

The Reason is from that through and intimate Union of spiritual things: And according­ly, I shall use the phrase promiscuously; that life enters into us, or we enter into life by righteousness.

1. The life here must be opposite unto death. As therefore the death is natural, so is the life, Prov. 16.31.

2. As it is inward and spiritual, a dying from the life of God in us: So is the life also spiritual, and inward [...], a recovering of the life of God, and living unto God, 2 Cor. 5.15.

3. As that is the whole curse following upon sin and death: So is the life the whole blessing, [...], Christ himself, who is not the blessing only but plural, [...], Thou hast made him most blessed, Psal. 21.6.

In all these respects we may understand the wise man, Prov. 12.28. In the way of righteousness is life, Rom. 5.18. The Apostle hath both parts of this similitude full, 1 Cor. 15.21, 22. Since by man came death; by man came the resurrection from the dead.

Here are three things considerable. 1. That whereinto entrance is made, the world. 2. That whereby it may be made righteousness. 3. That which enters life.

1. By righteousness is here understood both. 1. That which the Apostle calls [...], justi­fication, which is by faith in the blood of Christ, Rom. 3.22, 26. Thus reconciliation is made by the death of Christ, vers. 10. And 2. That which he calls [...], Rom. 6.13, 18. This is made ours by faith, vers. 1. being justified by faith. That is made ours by conformity unto his death, Rom. 6. 1 Pet. 2.24. By this righteousness, life enters.

As by the real transgression, and propagation of the sinful nature from Adam unto his seed, and posterity; Death followed upon his seed and posterity. So by the real transfusion of the righte­ous Spirit, from the second Adam unto his posterity, and his seed, as it is called, Esay 53. righte­ousness and life followeth unto them: So expresly, Rom. 5.10, 18. Reconciled unto God by the death of his Son, we shall he saved by his life. This we have also fully testified, 2 Tim. 1.9, 10. Take an illustration of this wrought in the less world, by what the God of Nature works in the greater. As by the cold condensing spirit, the free passages of the water and the earth are stopped, and a kind of deadness followeth unto them: So by the spirit of iniquity, the love grows cold, and ob­struction is made of the free Spirit of Life. But as when the God of Nature sends out his word and melts them, he causeth the wind to blow, and the waters to flow, Psal. 147.18. So the God of all grace sends forth his essential word, and causeth his Spirit to blow, and dissolves that deadness in us: So that the law of the Spirit of Life, which is in Christ Jesus, makes us free from the law of sin and death, Rom. 8.2. How? The same way that the first Adam brought death upon himself and posterity; The same way the second brought righteousness and life.

Observ. 1. Life natural, spiritual, and eternal are inward things: eternal life abiding in him, [Page 9] 1 Joh. 3.15. This is negative: but what positive proof have we? 1 Joh. 5.11, 12. God hath given us eternal life, and this life is in his son, who is the way; the truth, and the life, and he who hath the Son, hath life, &c.

Observ. 2. Hence we may discern between the true heavenly life, and that which is only a shew and semblance of it. 1. The true heavenly life enters in by righteousness. 2. It's a life usher'd in by a precedent death, If ye by the spirit shall mortifie, ye shall live.

Observ. 3. Here is a salve for the most deadly sin, a remedy for the most extreme malady: A cure even of death it self. This was signified by those cures, wrought by the Lord Jesus, and his Apostles: Most of the diseases, were either almost, or altogether incurable; that blindness of the man, Joh. 9. was not [...]: Some blindness by casualty, but [...]. The Leprosie is very hardly cured. They say when the Fever and bloody Flux meet, they are incurable: they met in Publius, Act. 28.8. The man was lame from his mothers womb, whom Peter cured, Act. 3.2. but because some lameness in children may be helped before the joynts be setled, it's noted, Act. 4.22. that the man was above forty years old, on whom this mi­racle of healing was shewed; and therefore he was naturally incurable: But the cure of a dead man, mortuum curare, 'tis reckoned among the opera inania; and labour in vain. Hence ariseth the glory of the great Physician, the Lord Jesus Christ, the Physician of souls. A strange cure of Death, by Death, ‘—Extinguunt ignibus ignes.’

The fire of concupiscence, by the fire of love. O death, I will be thy death. By Theriaca, the Vi­pers poyson is dispelled, 1 Macch. 6.46. the great beast which Eleazar slew cost him his life, and Sampson by his death overcame his enemies, Heb. 2.14.

Repreh. Those who seek to enter into life, bliss and happiness, yet not by righteousness; they live in their sins, yet hope to enter into life. These are without the door, like the blind Sodo­mites, they could not find the door, Gen. 19. nor shall they find it. Our Saviour tells of such, Luk. 13.24. Others imagine themselves into the life, and enter not in by righteousness; these our Lord calls thieves and robbers, Joh. 10. There is a night thief, and a day thief: The night thief doth evil, and hates the light, Joh. 3. The day thief, the prophane person, that rebels against the light, secret and open sinners, close hypocrites, and scandalous persons: Both these strongly imagine themselves into the life; and therefore are said to get in some other way, than by the door; as by following of a false light, and by notions, and high flown knowledges, falsly so called, and by much talking of heavenly things, they imagine they have them. A great and dangerous imposture, and self conceit; yet I fear too common amongst us.

Consol. To the poor weak travellers, who are passing through this narrow way, who are crowding through this strait gate, and entring into life, who bear about in their bodies the dying of the Lord Je­sus, &c. It is tedious to them. This is no hasty, no sudden death, moriendo morieris; we were daily plunged into sin. 'Tis easie to fall.

Sed revocare gradus, superas (que) evadere ad auras,
Hic labor, hoc opus est—

The contention was long between the house of David, and the house of Saul, 2 Sam. 3.1. but the house of David waxed stronger and stronger, &c. Nor is this any argument that God loves thee the less, that he leaves thee long in the passage unto life: He tryes thy faith, thy patience, thy long suffering; there were no use of these, if we could enter into life, as soon as we desire it. He proves thy love, whether constant or no? But prae Amore, exclusit foras? Doth he keep me out of doors even for love? Yea, this is an argument of Christ's love unto us, Joh. 11.5, 6. O let the love of Christ con­strain us: Love is strong as death, Cant. 8.6. One of David's worthies is called Azmaveth, the strength of death, or strong as death: The Barhumite, the son of heat, 2 Sam. 23.31. such is the fervour and ar­dent heat of Love in David's worthies, the servants of Love; that's the true David, jealousie is cru­el, or hard as the grave. Esay 41.14. fear not thou worm Jacob, and ye [...], ye mortals, ye dead men of Israel: Our translators turn it in the Margent, ye few men of Israel. I know not why they turn it so, except such dead men be few (whereas the natural dead are many, they are said abire ad plures) Why must they not fear? There is great reason added: I will help thee, saith the Lord, and thy Redeemer; he who hath been thy guide unto death, and lead thee, into it; by his exam­ple, he shall redeem thee from death.

Exhort. To enter into life, and admit the life to enter into us: Christ, he is the way, the narrow way, the gate, the strait gate; he hath said he is the door, unless we enter by him; his humility, re­signation, meekness, &c. we cannot enter; it is [...], a faithful saying, 2 Tim. 2.11. if we suffer with him, we believe we shall live with him, Rom. 6.8. The door whose lintel is sprinkled with the blood of Christ; is a sign of safety to him that is therein, Exod. 12.22. Heb. 10.19.

Means. 1. Believe in Christ; as the Scripture hath said of him, He is the door.

2. Love Life; Charitas intrat ubi scientia foris stat, Love enters in where knowledge is kept without.

3. Hereby an entrance shall be administred, 2 Pet. 1.11.

More NOTES on ROM. 5.12.

— [...].

—so death passed upon all men, for that all have sinned.

THis is the Progress of Sin and Death; the cause, or (according to another Translation) the limitation of it. In the words are these Divine Truths.

  • 1. All have sinned.
  • 2. Death hath passed upon all.
  • 3. Death hath passed upon all, in that all have sinned.

The Reddition unto these parts of the Protasis, or Proposition, is 1. All shall be made righ­teous. 2. Life shall pass upon all. 3. Life shall pass upon all, in that all shall be made righteous.

The Reddition, or latter part of the similitude is not in the same tense, because the malady in nature precedes the remedy; that which is natural and corrupt is first, and then that which is spi­ritual; and therefore the first Adam is here called forma futuri, the type of the second Adam who is to come.

[...], as also the Verb whereunto it answers in the Hebrew [...], signifieth properly to err from the mark, to miss what we aimed at, as Judg. 20.16. Also to go astray, or miss the way: By Metaphor (as the word is most used) it signifieth to miss the mark whereat all our acti­ons ought to aim, the Glory and Praise of our God: So [...], to miss, err from the mark, 1 Tim. 6.21. They have erred concerning the faith, and 2 Tim. 2.18. who concerning the truth have erred: To stray from the straight way of Gods Commandments.

The reason of this is the same with that of the first point in this Text.

Observ. 1. This discovers the falseness and doubleness of all mens intentions, and aims by cor­rupt Nature: They pretend, and would seem to aim at, and intend the Glory of God, which is indeed the true Mark we all ought to aim at; but they truly intend their own glory, honour, wealth, pleasure and ease in the flesh: These are too ugly, that men should suffer them to appear in their own colours, and therefore they veil them over with the Glory of God, or some specious pretence or other.

This is that which our Lord means by the evil eye, Mat. 6.23. by the evil eye, and the dark light is to be understood, the false intention, misguided by the false light in us; our Lord gives instance in Alms, Prayer and Fasting, Mat. 6. Alms may be given with a single eye, and single intention, or with a double and a false intention: accordingly men may pray, and fast, but our Lord discovers the false hearts of all men. And if the Light be darkness, and the aim and intention according to that Light be false and double, how can it be, but the action when so misguided must also be sinful, and miss the mark, Psal. 78.57. Hos. 7.16.

Observ. 2. See the manifold aberrations and strayings from the way of the Lord, falling short of the end, Rom. 3.23. fallen short—turning to the right hand or to the left, [...], it is not in vain called [...], Sin that besets us on this side and that side: They are all gone out of the way, [...].

Observ. 3. Take notice of the direful increase of Sin, it came by one Man into the world, yet from that ones Mans sin all have sinned: (See Notes on Rom. 6.19.) Thus Sin opens the windows, and death enters in, Jer. 9.21.

Repreh. Why then do we accuse, censure, judge and condemn one another? while yet we are all in the same condemnation, all in the pit.

Exhort. To level at the Mark, Phil. 3.14. To walk according to the Rule, Gal. 6.16.

Death passed over all.

The word which we render to Pass, [...], is diversly understood according to the LXX. Translation, who by it render divers words in the Hebrew; which therefore I shall distinguish, 1. According to the term à quo, from which the passage is made: 2. According to the passage it self: and 3. According to the term ad quem, whereunto Sin and Death tends. 1. According to the term à quo: the word by which they render [...], is [...], to go forth. 1. As a plant out of the Earth, and so Death grows up out of the earthly and carnal mind, Rom. 8.6. from a Root that beareth gall and wormwood, Deut. 29.18. a poysonful Herb. The word is [...], like that, [Page 11] 2 King. 4.40. Man of God, Death is in the pot; a root of bitterness, which springing up troubles us, whereby many are defiled, Heb. 12.15. 2. As a Child out of the womb, Sin being perfected brings forth death, Jam. 1.15. and we read of the first-born of death, Job 18.13 3. As the Sun goeth forth out of the East, for so the false light goes forth, such is Ʋr Chaldeorum; Satan is an Angel of light, the light that is in thee is darkness; accordingly the LXX. turn it by this word [...] & [...]. 4. It signifieth to go forth, as a word out of the mouth; and this is the word of Belial, i. e. the Devil, as the Syriack turns it, 2 Cor. 6. which the Devil first spake into our common Mother, and thence into all her Seed: So what we turn Deut. 15.9. a thought in thy wicked heart, Hebr. a word of Belial in thine heart, and an evil disease, Psal. 41.8. An evil disease cleaveth unto him, is in the Ori­ginal, a word of Belial, or the Devil, is poured into him: and what we turn, Psal. 101.3. a wicked thing, is Hebr. a word of Belial: This is the word whereof the Wise Man speaks, Ecclus. 23.12. A word cloathed about with death. 5. It signifieth to go out, as one goes out to war: So the Serpent having by stratagem overcome the Woman, he continues the war with her Seed, Rev. 12. and leads forth an infernal Army of hurtful lusts which fight against the Soul, 1 Pet. 2.11.

2. According to the motion and passage it self. The LXX. by this word render [...], to descend, and so death natural, spiritual and infernal descends, as an hereditary deadly disease; as the Stone from the Father to the Child, an hard and stony heart, [...], Ephes. 4.18. a foul lepro­sie, such as that of Gehazi.

2. They render it by repere, to creep, Psal. 104.20. for so it steals down upon all the posterity of Adam insensibly without any noise; it is that true pestilence that walks in darkness, Psal. 91.6. So the LXX. by it turn [...], to walk like a walking spirit: this is malum irrepens.

3. According to the term ad quem, or end of the motion or passage; So the LXX. turn [...], which is to pitch a Tent, by [...], Gen. 13.12. and Isa. 13.20. Death takes up the house of the Soul, the Curse rests in it, Zach. 5.4. it takes a circuit, and goes round about as the Devils do, 1 Pet. 5.8. who brought death into the world, Wisd. 2.24. and therefore they render by it [...], it over-flowes as the Seas, and therefore they render by it [...], the floods of ungodliness, the waters which overwhelm, the streams of iniquity which go over the Soul, Psal. 124.4. So the Lord threatned Jerusalem, Ezech. 5.17.

By all these expressions, we understand, what the passage of death is, and how it passeth over all.

The reason of this, intimated in the opening of the first point is considerable, in regard of that first Decree of God, In the day that thou eatest thereof, dying thou shalt die; which is the Statute which the Apostle mentions, Hebr. 9. Statutum est omnibus semel mori.

2. From proportion of the punishment unto the Sin, the Sin common to all, and so the punish­ment.

3. Point. I shall give no other reason for this Point than the following words, [...]. In quo omnes peccaverunt. The words have a double understanding, and are urged by men of different judgements: Both 1. By those who believe and acknowledge this first sin, and so they turn them in that, or in whom, i. e. in Adam all sinned: And 2. those who believe it not, and so they turn them quatenus, so far forth.

But truly that Translation profits them not; for if so we render the words, Death passed over all so far forth as all have sinned, they will amount to as much as our present Translation. Death hath passed over all so far forth as all have sinned; for how far forth have all sinned, unless according to that Original pollution contracted from our Common Parent, by whom sin entred into the world?

Observ. 1. Spiritual Death is successive, and not all at once, it passeth upon all in succeeding ge­nerations, and upon all persons, but by degrees; Nemo repentè fit pessimus: Moriendo morieris (i. e.) sensim, by little and little.

Observ. 2. What is the cause of this overflowing scourge, as the Prophet Isaiah calls it? Chap. 28.2. What is the reason of this deluge of calamities and miseries which overflow the Land: The Apo­stle tells us the Reason, Death passeth over all, in that all have sinned, we lay the blame one upon another out of partiality, and such is our folly, we think the cause of these miseries is some other thing than indeed it is, our Lord implies as much, Jer. 9.12, 13, 14. 1 King. 8.33. When the peo­ple be smitten down before the enemy, because they have sinned against thee, vers. 35. When heaven is shut up that there is no rain, because they have sinned, verse 37. Famine, pestilence, blasting, mildew, locusts, verse 38. Who shall know every one the plague of his own heart: Particular examples are infi­nite, 1 King. 16. Vengeance is taken by Zimri on the house of Basha, and upon himself, and all so or­dered by God for his sins sake, vers. 18, 19. And therefore the Prophet, Isa. 28.1. gives the reason of the overflowing scourge; Wo to the crown of pride, to the drunkards of Ephraim, their pride covers them as a crown, and compasseth them as a chain, violence covers them as a garment; they are swallowed up of wine, and therefore the scourge must also swallow up, overwhelm and overflow them. Hence was the deluge of water, which followed the deluge of sin, and therefore it is called in the High and Low Dutch, the sin-flood, or, the flood that came by sin.

Repreh. Why then do we go about to hasten the death of one another? It was the argument of the woman of Tekoah unto David: We must needs all die, and are as water spilt upon the ground, 2 Sam. 14.14.

Exhort. Let us consider our condition, while yet in our sins, and get out of this corruption, wherein we are liable to death, natural, spiritual, infernal.

2. To confess our sins, and forsake them, Lev. 13.13. 1 Joh. 1.9.

All shall be made Righteous.

Ye may remember I told you before, that [...] and [...] the first is made ours by Faith, the latter by conformity unto the death of Christ: the point is both wayes true. The truth of this we find in so many words, Isa. 60.21. Thy people shall be all righteous.

Before I enter upon these, and the following points, I must premise this difference between the Protasis and Apodosis, the Proposition and Reddition thereunto: That the Protasis or Proposi­tion speaks what is past, yea, present; As all have sinned, and death passed upon all men, &c. But the Reddition speaks of a future estate, All shall be made righteous.

Reason. Thou art not a God that hast pleasure in wickedness, Psal. 5.4. No, For the righteous Lord loveth righteousness, Psal. 11.7. It is his Image, it is himself: He loved the world also, his own Creature, and had he not loved it extreme well, he had not given his Only begotten Son upon those terms, That whosoever believes in him should not perish in sin and death, &c. Joh. 3.16. Rom. 8.32. So the Father loved the world, that he spared not his own Son, but delivered him up for us all. And so,

2. The Son of God loved the world, that he spared not himself; but Passus est quia voluit: none but Christ could, he must overcome the Devil, Hebr. 2.14. He must be clean, Hebr. 9.14. He offered himself without spot unto God, 1 Joh. 3.5. He was manifest to take away sin, and in him was no sin.

3. The order of Nature requires it, that the body being sick, Physick should be taken by the head: See Notes in Hebr. 1. [...].

4. All this sutes with the Love of God our Saviour, who would not that any should perish, but that all should come unto the knowledge of the Truth and be saved, 2 Pet. 3.9.

5. It sutes also with his propitiation, which is not only for our sins, saith St. John, 1 Joh. 2.2. but also for the sins of the whole world: This was meant by that [...], Exod. 25.17. the Mercy-seat, it hath the name from covering, [...], and so blessed is the man whose iniquities are covered: but the word also signifieth purging: And so our Translators, Psal. 65.3. Christ is that [...], Heb. 9.5. Rom. 3.35. Gods propitiatory through faith in his blood: Christ is the [...].

Such a Redeemer the Lord Jesus is, and what is wanting but Repentance and Faith to lay hold upon him? All this tends to the Glory of God, that end and mark whereof we miss by our Fall, and aim at anew, in our recovery from our Fall; for whereas the Apostle, speaking of our fallen estate, All, saith he, have sinned, and come short of the glory of God, Rom. 3.21. Numb. 14.21. The Prophet, Isai. 60.21. speaking of our Restitution, All thy people shall be righteous—that I may be glorified.

Here is then the free Grace of God toward Mankind dead in trespasses and sins; the great love of Christ: See Notes in Heb. 1. [...].

Life shall pass over all men.

This is the Reddition, which we have in terms equipollent, though sometimes called Many, as vers. 17, 19. sometimes All, vers. 18. and in express terms, 1 Cor. 15.22. In Christ shall all be made alive, proportionable to the passage of death over all, life also passeth over all; for so in regard of the term à quo. The LXX. renders [...], to grow up, as the Tree of Life doth, from the Root of Jesse, (i. e.) Christ the Life, from the Being of his Father, as Jesse signifieth, who gives life unto the world, Joh. 6.

2. As a Child out of the womb; and so unto us a Child is born, Isai. 9.6. even the Prince of Life.

3. As the Sun goeth forth, even the light of Life, Joh. 8.12.

4. As a word goeth forth out of the mouth; and so we read of the Word of Life, Phil. 2.16. Christ the Life is [...], Joh. 1.1.

5. As one goeth forth to battel, so the Spirit of Christ against the flesh.

2. In regard of the motion or passage it self, it signifieth to descend; so life descends as an inhe­ritance to the Children of the Everlasting Father, Isa. 9.6. of which they are heirs together of the Grace of Life, 1 Pet. 3.7. Judgement runs down like water, and righteousness as a mighty stream Amos 5.24.

3. In regard of the term, ad quem: the LXX. render it by [...], which is to take up a Tent or Tabernacle: and so Christ the Life, [...], Joh. 1.14.

Reason. Why must life pass over all?

God the Father is the Living God, and hath life in himself, and he hath given to the Son to have life in himself, Joh. 5.26. And he gives life unto the world, Joh. 6.33. And proportion there must be between the Malady and the Remedy, the sore and the plaster for the sore; Death passed upon all men: And all men (saith the Apostle) shall be made alive, 1 Cor. 15.22. Let any man read the fol­lowing part of this Chapter, he shall find, that whatsoever the first Adam failed in; the second makes abundantly supply.

Reason, also, there is from consideration of the heavenly Eve, taken out of the heavenly Adam; for as the first, and natural Eve, was the mother of all the living, who lived the sinful life. So the [Page 13] Lamb's wife, the Spouse of the second Adam, who is taken out of him, is the Mother of all the living, who live unto God.

Reason, also, there is, from the nature of goodness, which is diffusive of it self.

Observ. 1. This discovers a great and dangerous errour in some, who, though there be so great a difference, between the lapsed, and faln estate of man; and his restitution by Christ, yet misap­ply the Scriptures, proper to the one, unto the other, Isai. 64.6, 7. We are all as an unclean thing, &c. Spoken of those who live, and continue in the lusts of the old man, and provoke the Lord un­to wrath by them; not of those, who are renewed, and work righteousness; of which estate, vers. 5. So Rom. 3.10, 11. spoken expresly, of those under sin, and under the law, vers. 9.19. not of those under grace, vers. 21. Thus some will be God's people, and the people of the new man; when yet they walk according to the lusts of the old man; yet apply unto themselves, the names and titles of God's Israel, Saints, Holy, Called, as the Jews, Jer. 7.6. They called themselves the people of the Lord; The Temple of the Lord, &c. yet stole, committed Adultery, &c. The Apo­stle tells us, there shall be such, 2 Tim. 3.1, 2. And St. John discovers some, who said they were Jews, and were not, but lyed, Revel. 2.9. and others, who had a name that they lived, and were dead, Revel. 3.1. The holy Spirit can distinguish these, maugre all the pretences and names, that men put upon themselves; that tells us, that he that doth righteousness, is righteous, even as he is righteous, and vers. 10. That he that doth not righteousness, is not of God; whatsoever he pretends, and howsoever he perswades himself, and suffers himself to be perswaded by others. This is a great and dangerous mistake, and whither can we refer it, but to the grand imposture, the old Deceiver, that de­ceives all the world, Rev. 12. And to his Agents in the world; the false Prophets, who in all ages have flattered the people, or taught them to call good evil, and evil good; to call sin righteousness, and righteousness sin; life death, and death life.

The Lord speaks compassionately unto his people, Isai. 3.12. O my people, they who lead thee, cause thee to erre, Margin. They who flatter thee, and call thee blessed; So Diodati, those who serve not God, but their own bellies, Ezech. 13.10, 19. And therefore the Prophet Jeremy refers the ruine of Jerusalem to the Priests and Prophets, Lam. 4.13.

Observ. 2. Here then is the promise of that life, from which we are alienated by the first Adam; the Life of God: which all men shall live, who are partakers of the second Adam, Ephes. 4. A new face of the world, 2 Pet. 3.13. The times of refreshing, Act. 3.19, 21. The Gospel commanded to be preach­ed to every creature. Reasonable this is, most reasonable it is, that when now the Devil's life in en­vy, pride, &c. and the Beasts life in gluttony, lasciviousness, and sloath, hath been so long in the world: The life of God, should once more appear, that life that must last for ever.

Observ. 3. Behold a new face of the world, a new state of things to be hoped for; New heavens, and a new earth, wherein dwells righteousness, 2 Pet. 3.13.

The Gospel is commanded to be preached unto every Creature; which though I understand, to be principally meant of man, who is the Compendium and Abridgement of the greater World; and made up of all the Creatures, whence he is called [...], The Creature; yet it may likewise be meant of the whole Creation, which suffered vanity by the fall of the first Adam, and shall be deli­vered from it by the second, Rom. 8.19, 20, 21, 22, These are the times of refreshing, from the presence of the Lord; and the times of the restitution of all things, Act. 3.19, 21.

Repreh. 1. Us of our unbelief, who cannot be perswaded, that ever there shall be such glorious times, that all the people shall be righteous; That life shall pass over all men. Why? See Notes in Jerem. 23. Though the time be at hand, even at the door; yet we believe it not, but put it off till hereafter, like the people in Haggies time, Haggie 1.2. The time is not come, say they, &c. Though all believed, That the Temple was to be rebuilded; yet they believed not that the time was come; though they believed that the Messiah must come; yet when he came, they believed not in him, the time was not yet come; though he tells them plainly, the time was then fulfilled. And when the time was come, that the Gospel was to be preached to every Creature, yet all believed it not, though the Apostle speaks plainly, this is the Accepted time, &c.

And though the time of the restitution of all things be now at hand, who believes it

One had endeavoured to teach a crow to speak these words to Domitian the Emperour, [...], omnia bene, All things are well: The Crow spake rather in the Dorick Dialect, [...]. All things shall be well. The Epigrammatist observes, ‘Est bene, non potuit dicere, dixit, erit.’ The Crow could not say all is well, but all shall be well. While Domitian the most proud and intem­perate, and most cruel Emperour reigns; who can truly say, [...];

Repreh. 2. Us of our sinister opinion, we conceive that God is glorified by our sins. The Wise man observed this fallacy, wherewith many at this day deceive their own souls, as if they honoured God by their sins, Ecclus. 15.11, 12. Rom. 3.5, 8. Is it for the glory of God, that his people, whom he had created and chosen, that they should be holy, and without blame before him in love? Ephes. 1.4. whom he hath created unto good works, that they should walk in them? Ephes. 2.10. Is it for [Page 14] his glory, that this his people should live in any one the least sin? Is it not rather to the glory of God, that his people approve of things excellent? Phil. 10.11.

Is it not for the glory of Christ, that his Spouse, for whom he hath given himself, that he might sanctifie it, and cleanse it, &c? Is it for his glory, that this his Spouse should have either spot of sin, or wrinkle of the old Adam, in her or any such thing?

O but if there should not the reliques of sin remain in us, we should be proud. And therefore God would that these should remain.

I appeal to those who are of this mind; where they read this in the whole Word of God. This is a tenet sutable to the lusts of the Old Adam; and therefore it is readily received by most men, and believed more readily a great deal, than the express Word of God. (See Notes in Col. 2.12. Repreh.) A most absurd tenet: As if a Physician would, that the reliques of a disease should remain, lest his patient should be sick.

Thus we fear, where no fear is, and where the greatest fear is, there are we fearless. See Notes in Phil. 2.8.

Let us be exhorted to lay hold upon the eternal Life: Elijah applys himself unto us. Let us cast our selves into Elishas's tomb. 2. To love life.

Repreh. 3. Those who pretend excuses for their sins; all are sinners, and if we say we have not sinned, we deceive our selves, &c. Mean time we forget that Christ is come into the world to save sinners. That he is the Lamb of God, that takes away the sins of the world: That he offered up himself a ransom for all: That if any man sin we have an Advocate, &c. 1 Joh. 2.1, 2, 3. What­ever we pretend, the truth is, we are unwilling to be rid of our sins, and to have them taken from us.

More NOTES on Rom. 5.13.

[...].

For until the Law, sin was in the world: but sin is not imputed, or reputed, while there is no law.

HItherto ye have heard the Protasis, or proposition: The first part of the similitude, with the Apodosis, or Reddition, or latter part of it, supplyed, but understood in the last words of the Text, [...]: Now followeth the Prolepsis.

The words contain a Prolepsis, or answer to a tacite objection arising from the former words: And may be framed thus: If all men have sinned, and death hath passed over all men, in that all men have sinned: Then it should follow, that sin was in the world, before the Law was given: But that seems inconvenient; for no man could sin before the law given, because where there is no law, there is no transgression, Rom. 4.15. Now for a long time after the Creation, about 2450 years no Law was given. Therefore for that time, there was no sin the world.

The Apostle meets with this Objection, denying the minor or assumption, by opposing the con­tradictory to it, in the words of the Text: Ʋntil the law sin was in the world.

But how could that be, when there was no law?

The Apostle answers, by distinguishing between the being of sin and the knowledge, and imputa­tion of it: Sin is not imputed, or reputed sin, where there is no law; yet sin then was, and had a be­ing the world, when there was no law.

In the words then, we have these two Parts.

1. A Position, until the, law sin was in the world.

2. An Exposition of it. But sin is not imputed while there is no law; we may resolve both into the Truths contained in them.

1. Sin was in the world before the law.

2. It was in the world until the law.

3. Sin is not imputed, or reputed, while there is no law.

4. Though sin be in the world, before, and till the law, yet it is not imputed, or reputed, while there is no law.

1. Sin was in the world before the law.

Quaere. 1. What sin is here meant?

2. How is it in the world?

3. What law is here meant?

4. How was sin before the law?

1. By sin, we here understand, principally, the first sin, which we call Original, brought into [Page 15] the world, by the first Adam; as also all sin, derived from that polluted fountain, 1 Joh. 2.16. All that is in the world, the lusts of the flesh, the lust of the eyes, and the pride of life.

2. By the world, all mankind is here meant: So vers. 12. What is first called the world; the A­postle presently calls all men. And because there is a twofold world in man's heart; Ecclus. 3.11. wherein sin principally resides, for out of the heart proceeds evil thoughts, &c. Matth. 15.19. Sin may be said to have been in the world, as in the proper seat.

3. By the law, some here understand, the Law of Moses: and it may be truly so understood, in regard of those, who take no notice of the Law of Nature; which doubtless of the two, is ra­ther here meant, and which hath the work before any written Law is made known. See Notes in Rom. 7. [...].

4. How was sin in the world before the Law?

I answer, sin before the law was in the world as dead, as the Apostle speaks, Rom. 7.8. Without the law sin was dead, which is all one with the point in hand, sin was in the world without the Law.

The Reason, in regard of Sin and the Law.

1. Sin, as the malady and disease of the world, must precede and be in the world, before the reme­dy be prepared for it. And the law given after sin was in the world, supposeth this; for the law was ordained, and made for the lawless, 1 Tim. 1.9. Sce Notes in Rom. 7.9.

Object. But here it may be doubted, for if sin be the transgression of the law, as 1 Joh. 3.4. Then must the law be before sin. How otherwise can the law be transgressed by sin? And therefore it seems, that sin was not in the world before the Law.

I answer: Sin was in the world before the law: This may be two ways understood.

1. Simply and absolutely: Or,

2. Comparatively, and relatively.

1. Simply, and absolutely, and so it is not true, that sin was in the world before any law; for we read of a Law-giver to Adam both. 1. Affirmitive: Of every tree, &c. And 2. Negative: Of the tree of knowledge thou shalt not eat. Both these are declared in legal terms, Gen. 2. Besides, sin generally is the transgression of a law, [...], 1 Joh. 3.4. whence it followeth undeniably, That the law must be, before it can be transgressed. And therefore sin which is the transgressi­on of the law, was not in the world simply and absolutely before the Law.

2. Relatively, and comparatively, in regard of a law afterward to be given. And so it is true, whether we understand. 1. The natural: Or, 2. The Mosaical and Moral Law, that sin was in the world before the law. Thus we read, that after the fall, the Lord promiseth to put enmity be­tween the seed of the woman, and the seed of the serpent, Gen. 3.15. that is the law, to be a perpetu­al enmity against sin in him. So Ephes. 2.15. The enmity, even the law of Commandments. So Col. 2.14.

Observ. 1. Observe our natural estate and condition: What it is, until the Law come, we are in our sin. See the condition of thousands, &c. See Notes, in Rom. 7.9. It is no good Argument that sin is mortified in us, because it seems dead in us; and the motions of it appear not in us, Ibid.

Observ. 2. Antiquity is no good Argument of the only true Church, and true Religion; we see here, that sin was before the Law: And the Devil himself was a murderer from the beginning, and a­bode not in the truth, Joh. 8.14. So it is no whit to their credit, who call us of the Reformed Churches, Novantes & Novatores, while they themselves are Veteratores.

2. Sin was in the world until the law: until the Law? Yea, and after the law was given much more: How then do we understand this, that sin was in the world until the law? This point wants explication of this word [...], which we turn until, which like another of the same sence, [...], both which answer to [...]: All these, ita pertinent ad tempus precedens, ut de futuro non infe­runt contrarium: They so put a period, and end unto the time past, that they infer not the contrary fon the time to come, Gen. 28.15. Heb. 13. Psal. 11.2, 8. 2 Sam. 6.23. Matth. 1. (See Notes in Heb. 1. un­til I make—) Thus sin was in the world until the law: That hnders not, but that it was in the world after the law: But so sin was in the world before the law, that it seemed dead, and appeared not; but when the law came, sin revived, which is the Apostles exposition of the Text, Rom. 7. Ʋntil the law sin was in the world: There was some question of it then, for then it appeared not, there is no question of it afterward; for when the law cometh, sin reviveth, &c. And the Reason is:

  • 1. From the Antipathy of the law unto sin.
  • 2. The goodness and compassion of the Law-giver unto the sinners. See Notes in Rom. 7.9.

Sin is not imputed, when, and while there is no law.

Quaere. 1. What is meant by [...].

2. What to impute, or not impute sin?

3. What is meant by these words, [...], which we turn, while there is no law.

1. The word [...], is but twice used in all the Scriptures; as in the Text, and Philemon, vers. 18. it signifieth to account for, and to account unto: 1. To account for, or to esteem such as it is: 2. To account unto; and so it is a Metaphorical word, taken from Accomptants: and so the word [Page 16] is plainly meant in Philemon, vers. 18. If he, Onesimus, hath wronged thee, or oweth thee ought, put that on mine account, or charge me with it.

2. Hence we understand, what is meant by this phrase to impute, or not to impute sin: Either 1. In the first sence, not to account, or esteem sin for sin, not to think it to be sin: Or else, 2. In the second sence, to impute, or not impute, or charge sin upon the sinner.

And truly, both may be here understood, if we first consider what is meant by [...]: which is word for word, non ente lege, the law not being, or there being no law: and so the sence may be: Either, 1. That they who sin, account not that to be sin, which they commit; when it is prohibited by no law. And thus the Apostle speaks fitly to that purpose, Rom. 7.7. I had not known sin but by the law, for I had not known lust, except the law had said; Thou shalt not covet. 2. Or else we may understand, that what sin we commit, and know it not to be a sin by any law; that sin is not so deeply charged by God upon us. See the case of Abimeleck Gen. 20. Understand the words whether of the two ways ye please, the point is true. And I see no Reason, why we should so chuse the one, that we should reject the other.

1. Sin is not reputed, &c.

Reason. Why is sin not reputed sin, while there is no law? The Reason will appear, if we consider the nature of the law, and the nature of sin; it's necessary that if a law be obligatory, it be pub­lished and made known, This is required in all positive laws: And if the Divine Law must be ac­knowledged such, and observed, it must be made known unto us.

2. Sin is the transgression of the law, and is made known unto us no otherwise, than by the law, Rom. 7.7. I had not known sin, but by the law: And therefore where there is no law, there is no transgression; whence it followeth, that sin cannot be reputed sin, while there is no law.

Observ. 1. It is possible, a man may live in sin, and not know it: In the dark all things we see are of one colour [...], privation is homogeneal; all the while then that men are in the dark, they see no difference of colours; so that there may be resplendent, and orient colours, and curious Pictures in a room, yea there may be also ugly, and deformed Monsters; yet neither one, nor other perceived, while there is no light. This room is the heart of man, this light is the law; when the light is brought in, that makes all things known, Ephes. 5. That makes all things appear, in their due colours. In our sins we are in darkness, ye were darkness, Ephes. 5.8. The commandment is a lamp, Prov. 6.23. That makes known the righteousness of God, that's testi­fied by the law, Rom. 3.27. That also makes known our own unrighteousness, Rom. 7.7. which till then remains unknown unto us. Therefore David, who can tell his errours? O cleanse me from my secret sins.

Observ. 2. Many a man, who means well, abstains from the pollutions of the world; yet may live in some great sin or other; which yet he takes no notice of, nor thinks it sin, but thinks he doth his duty, and what he is bound to do. Esay. 66.5. Your brethren, that hated you, that cast you out, for my names sake, said, let the Lord be glorified: Our Saviour fore-tells, Joh. 16.2. The time shall come, that whosoever kills you, shall think he doth God good service. The Apostle himself was in this condition, Act. 26.9. I verily thought with my self, that I ought to do many things contrary to the name of Jesus of Nazareth, whence truly we may well take warning what we do, and every man to prove his own work.

Observ. 3. How ought we to love, and esteem the Law of our God, which makes sin known unto us: Where there is no law, sin is not accounted sin; but by the law is the knowledge of sin, Rom. 7.7. And therefore David breaks out into admiration: O how I love thy law! All the day long it is my meditation; were we travelling in a way unknown, and one should come and tell us, ye are out of your way, would we not then fear? Thieves, Murderers. The Law tells us plainly; A whore is a deep ditch. And to take heed of judging another, especially take heed of entring into God's Throne, to judge of other mens hearts, which we cannot know. The Apostle gives us a serious admonition of this: And I heartily wish, they whom it concerns, would consider well of it, 1 Cor. 4.3, 4, 5. It is possible the whole Congregation may be in sin, and yet be ignorant of it, Numb. 15.22, 26.

2. Sin is not imputed while there is no law.

Sin is not charged upon us by God, so deeply while there is no law.

The Reason is, from the ignorance of the law, which binds not, till it be known; the [...], and mercy of God is such, that he is indulgent, and favourable towards the ignorant, and therefore the law makes such priests, as have compassion on the ignorant, Heb. 5.2.

Dubium: A doubt. Here it may be enquired, whether ignorance excuse yea, or no? Ignorance is either, juris or facti: The question here is as touching the ignorance of the law, whether the will of God being not known may excuse yea or no?

Ignorance of the law is diversly distinguished by the School-men, but that which best fits our purpose is, that ignorance is either affected, or invincible.

1. Affected ignorance is that which the will is carried unto, when a man will be ignorant of Gods will, that he may not sin, when he knows it: such a kind of ignorance is that, Psal. 36.3. [Page 17] Noluit intelligere ut benè ageret, he would not understand that he might do well. Such prophane per­sons Job brings in, saying, Depart from us, for we desire not the knowlege of thy wayes, Job 21.14. This is so far an excusing, that it aggravates sin.

2. Invincible ignorance is that which followeth all possible and due diligence, yet he who useth all means to know, remains yet ignorant; this ignorance, if any such be, excuseth, & à tanto, & à toto; for if they were blind they should have no sin, Joh. 9.41. but because nullis quae sunt officii sui permittitur ignorare, Gerson. This is the condemnation, that light is come into the world, yet men love darkness rather than light, Joh. 3.19. As concerning what every man ought to know, according to such means as may be used, I believe hardly any man can be said to be altogether ignorant.

Thus, because the Book of the Creature is open unto every man, he is inexcusable, who from hence may know God, and glorifie him as God, yet will not, which is the Apostles Argument, Rom. 1.20. But although ignorance may in part excuse, yet that proceeds not from the nature of the sin, but meerly and solely from the mercy of God. One notable case is extant, Gen. 20. Abimilech had used all moral diligence (as they call it) he did what he did in the integrity of his heart, which God himself acknowledgeth; maugre all this, Abraham must pray for Abimilech, otherwise he and all his must die. Luk. 12.48. He who knew not shall be beaten with few stripes; why with any? it's presumed he might have known; 1 Tim. 1.13. I obtained mercy, because I did it ignorantly. There had been no need of Mercy, had there not been sin. The Jews had by ignorance put to death the Author of Life, as the Apostle witnesseth for them, Acts 3.17. and though thereby they had fulfilled what God had foretold should be done by the mouth of all his Prophets; yet this ignorance ex­cused not à toto, they must repent, vers. 19. Acts 17.23, 30.

Observ. 4. This discovers the great goodness and mercy of our God, who takes no advantages of us in our ignorance, but is patient toward us, and imputes not unto us our sins of ignorance, as not willing that we should perish, but that we should come to the knowledge of his truth: And therefore the Psalmist compares him to a Natural Father that pittieth his own Children, Psal. 103.13. A Natural Father, though his Child in the nonage and infancy commit that, which is in the nature of it a great sin, yet he imputes it not unto his Child for a sin; as Exod. 21.15. He that smites his Father or his Mother shall be surely put to death: and vers. 17. He that curseth his Father or his Mother shall surely be put to death: When therefore a Child of two or three years of age being angry, shall smite or re­vile the Father or Mother, according to the letter of the Law he ought to die; but because the Law of Nature, and those [...], that discrimen honestorum & turpium, that light of natural rea­son, which some call the Law of Nature, and shines to some sooner to others later, and is not yet appeared unto the Child to teach him that he should not do injury to his Father or Mother, or that in so doing, he should commit a great sin; hence it is, that though what the Child doth be a great sin in the nature of the fact, yet because the Child is not yet capable of the Law that should teach him this, therefore the sin is not imputed unto the Child for sin; yea Parents are so fond, that in this they make sport with their Children. I write unto you little Children, &c. 1 John 2. See the great indulgence of our heavenly Father, Mat. 12.31. there's the sin against the Father forgiven; then verse 32. follows pardon of sin against the Son: see an example of this, Acts 9.10, 15. Ananias accuseth him, but what saith the Lord? he will not hear of it, Go thy way, he is a chosen vessel to me. Acts 22.18. Paul accuseth himself, and aggravates his own sin; yet verse 21. the Lord takes no notice of it, but rather seems to take offence, that he troubles him with his Confession, He said un­to me, Depart. O the vast difference between Gods Mercies unto us, and our Mercies one to an­other! David's great sin, see how graciously the Lord pardons it, 2 Sam. 12.13. David said, I have sinned against the Lord: presently Nathan said to David, The Lord also hath put away thy sin, thou shalt not die.

So easily is the great God intreated to pardon, though two of the greatest sins against our neigh­bour; but we make one another offenders for a word, Isa. 29.21. yea, whereas the Lord easily par­dons our debt of a thousand Talents, we will not pardon, nor have patience toward our fellow-ser­vant, though he owes us but a hundred pence, Matth. 18.23, 30. and so inexorable we are, as if sin committed against us were against the holy Ghost.

An Exhortation. Let us acknowledge our errours, our ignorances, and turn unto the Lord; we have a gracious and merciful God to deal withall, and one ready to forgive, Job 33.27, 28, 29. Christ himself hath been offered up a sacrifice for our ignorances, Numb. 15. He is that Bullock, that Goat slain for the ignorances of the people; He was made sin for us, that we might be made the righte­ousness of God in him: And let us confess with David, Psal. 19.12. O who can understand his igno­rances! O cleanse thou us from our secret sins; if we confess our sins he is just to forgive us our sins, 1 John 1.9. Levit. 13.13.

Repreh. Those who live in the clear Sun-shine of the Gospel, and pretend extreme much to the knowledge of it, yet rebel against the light, Job 24.13. if sin be imputed where there is a Law, and the Jew is inexcusable, Rom. 2. yea, if he be inexcusable, who hath the light of Nature, yet glori­fieth not God as God, what shall become of him, who knoweth the Gospel, and the Law of the spi­rit, yet sins against so great light? Surely such a servant, as so knows his masters will and doth it not, shall be beaten with many stripes, Luk. 12.

More NOTES on ROM. 5.14.

[...].

Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adams transgression, who is the figure of him that was to come.

AFter the Prolepsis, vers. 13. whereof I spake before, and might be included in a Parenthesis, here followeth an Epanalepsis, a resulting, a resuming, and farther declaring of the Argu­ment contained verse 12. where the Apostle reasons thus; however it be true that is object­ed, That sin was in the world untill the Law, yet not imputed while there was no Law, yet death, which was by sin reigned from Adam to Moses, &c.

Hitherto then ye have heard the ingress, or usurpation of a Tyrant, with his way of entrance upon his tyranny, by one man, &c. and his progress, and strengthning himself in his usurped domi­nion; So death passed upon all men, &c.

We now come to consider the duration and time of his reign; Death reigned from Adam to Mo­ses, &c. wherein we have,

  • 1. The reign of the Tyrant, Death reigned.
  • 2. The Subjects over whom in special he reigned, even over those, &c.
  • 3. The continuance of his reign, from Adam to Moses.

If we resolve these into the Principles whereof they consist, they are these;

  • 1. Adam was a transgressor, or committed transgression.
  • 2. Some have sinned after the similitude of Adams transgression.
  • 3. Some have sinned, and not after the similitude of Adams transgression, &c.
  • 4. Death hath reigned even upon those who have not sinned after the similitude of Adams trans­gression.
  • 5. Death hath reigned from Adam to Moses, even over them who have not sinned, &c.
  • 6. (From the note of diversity) though sin were not imputed when there was no Law, yet death reigned.

And every one of these hath an opposite Apodosis, as we shall see in the handling every one of them.

There was anciently a twofold reading of this Verse.

1. One without the Negative, As death reigned—even over those who sinned after the similitude, &c.

2. The other with the Negative, as we now read the words, death reigned—who had not sin­ned after the similitude, &c. And truly, the pious Ancients, both Latin and Greek Fathers, have fol­lowed both readings, as well they might, and we may, without any contradiction.

The meaning of the Affirmative is this, Death reigned over Adam, and also over all those who sinned as Adam did, and after his Example.

2. The other reading with a Negative, hath this sence, that death reigned—over those who ei­ther sinned not, or not after Adams Example, not so heinously as Adam sinned.

1. What a Transgressor is I lately shewed.

2. Let us enquire what Adam is.

Though we have often mentioned the first Man in the opening of this Text, yet what is signified here by the name Adam, which was not named till now, we have not yet shewn; we shall therefore 1. Consider the name: Then 2. the thing signified by it.

1. Adam then hath his name from [...], i. e. the Earth, and that from [...], to be red or rud­dy: so that Adam is Man made of red earth. As Tyberius, by reason of his cruelty was called [...], dust or earth mixt with blood: the Apostle alludes to it, 1 Cor. 15.47. The first man is of the earth earthy. This name may be three wayes understood: 1. As the proper name of our Common Parent. 2. As the earthly Adam in us, the common nature we have in us propagated from Adam. Thus Adam gives his name to every one of us, as a Father leaves his name to his Children, according to which any one may be truly called Adam: So the word [...], Man, ordinarily answers to the Hebrew [...], it is that which we call [...], the ani­malish or natural man, the man of this world. 3. This name is also given to the Son of God, or the Son of man who is in heaven; the second Adam, the Lord from heaven heavenly: When then we say, that Adam was a Transgressor, we understand that Common Parent, who hath propagated, as his name, so his nature unto his posterity.

Now that Adam was a Transgressor (so it is in the Syriack) or, committed transgression, as it is plain by the story, Gen. 3. it was shewn out of the first point in this Text, verse 12. with the reason [Page 19] of it: And therefore I shall not trouble you with any thing then delivered, only I shall answer an objection, which seems point black to thwart this Text.

Object. 1 Tim. 2.14. Adam was not deceived, but the Woman being deceived was in the transgression, it seems therefore, that not Adam, but Eve was the transgressor, or committed the transgression.

I could here trouble you with a long dispute, and divers opinions of men, which I wave: I an­swer therefore, the Man and the Woman are sometime opposed, as in that Scripture. The Scripture puts Antithesis for Protimesis, Misericordiam volo & non sacrificium. Thou shalt not be called Jacob but Israel. Moses gave you not the bread from heaven, but my father giveth the true bread from hea­ven; so here, Adam was not deceived, but the woman.

Sometime they are taken as one person, so Gen. 1.27. In the Image of God made he him, Male and Female created he them: when yet the Female was not made, which ye read first made, Gen. 2.18. Thus when Moses recapitulates the Generations of Adam, Gen. 5.2. Male and Female Created he them, and called their name Adam; for they are both as one person, and expresly called one flesh: so that whether the one or the other be meant, or spoken of, the name is Adam. Besides, although the Wo­man sinned, yet was Adam the chief cause of Generation and Propagation, both of Mankind and Sin with it; and therefore may the transgression be called Adams, and Adam be said to be a transgressor.

Observat. Hence then appears the truth of that, Psal. 143.2. it is the inference of the Holy Ghost, Isai. 43.26, 27. Thy first Father sinned, and was a transgressor. Where observe the low condescent of our God to our judgement, He submits himself to our opinion; who can say that he hath merited any thing for himself or others, who hath his own demerits and sins? Thy first father hath sinned and transgressed, and made thee a transgressor from the womb. O no, in thy sight no man living shall be justified: See Notes in Rom. 7.9.

Apodosis. Christ the second Adam is Righteous; He is called [...], by way of eminency, THE JƲST ONE, Acts 7.52. who have shewed before the coming of that Just One, and 22.14. That thou shouldest know his will, and see that Just One: Yea, the wife to Pilate who condemned him acknowledged as much, Matth. 27.19. Have thou nothing to do with that Just Man; yea, he himself who condemned him acknowledged him such, vers. 24. I am innocent of the blood of this just person: so did the Traytor, I have betrayed the innocent blood.

Reason, 1. He is essentially such: 2. It was necessary he should be such, For ye know that he was manifested to take away our sins, and in him was no sin, 1 Joh. 3.5.

Repreh. This may justy reprove too many of us, who complain of the Old Adam, and take no no­tice of the New; who remember these words, thy first father sinned, but forget that Christ is our second Father, yea, the Everlasting Father, and that he was manifested to take away our sins; who complain of a body of sin dwelling in us, the Old Adam, but remember not, that in the New Adam dwells the fulness of the God-head bodily: Who pity the Old Man, and his lusts: Alas! it is my na­ture to be angry, to be pettish and froward: I am by nature prone to envy, to pride, to covetousness, to gluttony, to drunkenness, alas I cannot help it, I am inclined to it by nature! thou art so, but what nature is it? is it not thy sinful nature? is it not thy corruption that is in thee by lusts? Mean time thou takest no notice of the Divine Nature, and the great and precious promises, that we shall be partakers of the Divine Nature, having escaped the pollutions, 2 Pet. 2.4.

Thus we pity the Old Adam, and mean time consider not that we lay load upon the New; so the Old Man lives freely in us, and the New is over-burdened: as the Italian Proverb is, An old Cart la [...]s longer than a new. If a Cart be old, men take care that it be not over-burdened, but tender it, and spare it, but if it be new they lay on load without mercy; we pity the old Cart, the Old Man, and hear not the New Man complaining: I am pressed under you, Amos 2.13.

Consol. This speaks comfort to the disconsolate Soul, groaning under the burden of Adams trans­gression, and its own actual sin. Alas! the Old Adam is powerful in me; and Jesus Christ the New Man is in thee, and he is the power of God: O but the Old Man strongly inclines me to sin! If any man sin we have an Advocate with the Father Jesus Christ the Righteous, and he is the propitiation for our sins; the propitiation, the [...], that covers our sins, and purgeth away our sins. Alas! the first Adams transgression is fulfilled in my flesh, and the second Adam hath condemned sin in thy flesh, that the righteousness of the Law may be fulfilled in us, who walk not after the flesh, but after the spirit, Rom. 8.4.

2. Some there are who have sinned after the similitude of Adams transgression.

How did Adam sin? By the temptation of the Serpent, and against the express command of God, and for knowledge, a sin of knowledge, or out of a desire of knowledge, ye remember Gods express commandment, Thou shalt not eat, and Satans promise, that they should not die, but their eyes being opened, they should be as Gods knowing Good and Evil. Come we then to the point: the word [...] answers to the Hebrew [...], and Syriack in the Text, which is a similitude or likeness; to sin then after the similitude, or in the similitude or likeness of Adams transgression, is so to sin in Adams like nature, and as Adam sinned.

And how did, they sin then after the similitude of Adams transgression, who sin, or commit sins of knowledge against the express command of God, by the temptation of the Serpent, and for knowledge, or out of the desire of knowledge? Now when I say, some there are who have sin­ned, [Page 20] &c. I understand a large Some, as 1 Cor. 10.7. Some of them were Idolaters, i. e. all of them ex­cept the Tribe of Levi, Exod. 32.26. The like ye shall observe, vers. 8, 9, 10. of 1 Cor. 10. For this indeed is the condition of the most of us all: Who among us can plead ignorance of God's ex­press command? yet who yields not to the temptation of the Serpent, seducing him with the de­sire of knowledge? That plain and simple way of life, the way of Gods Commandments, is that wherein the Lord hath set us, and commanded us to walk, and hath forbidden us the tree of know­ledge, the disobedient knowledge. Now as the serpent beguiled the woman through his subtilty, so the same Serpent, beguils our minds or thoughts, and they being corrupt, we fall from our simpicity, after the similitude of Adams transgression: So the V. L. hath excidatis, lest ye fall, 2 Cor. 11.13. So we sin after the similitude of Adams transgression. Adam received command, so have we. The Serpent tempted Eve; So he tempts our minds or thoughts, [...], The woman gave her husband to eat. So do our thoughts suggest unto us, the temptation of the Serpent. Adam fell from his simplicity, we likewise fall from the simplicity that is in Christ.

The Reason of this I shall shew, in the opening of the third point.

Observ. 1. Observe then the boldness of the sons of Adam, Audax Adami genus. Our common Parent sinned against a known command. Great presumption! Yet what do we less? O Be­loved! if we well consider it, it's the greatest boldness in the world, knowingly, wittingly, and willingly to sin. They who are enboldned to do any evil thing, they do it out of hope of good, Prov. 1.13. we shall find all precious substance, &c. Or less evil to come of it, or greater help, and aid against the evil. And therefore men in prosperity, are more bold to offend. So Pharaoh, who is the Lord? and lest I be full, and deny thee; and say, who is the Lord? Thus Jeshurun wax­ed fat, and kicked.

But what confidence is this to sin against God? after the similitude of Adams transgression, what will be the fruit of it, Rom. 6.21. Can we hope for any good? A greater help? Are we stronger than our God? 1 Cor. 10.22. Are we stronger than the second Adam, the power of God? Alas! That which hath been, is named already, and it is knomn that it is Adam; neither may be contend with him, that is mightier than he, Ecclus. 6.10.

Observ. 2. See whither to refer, that eager, restless, and insatiable desire of knowledge? Whi­ther else but to the pattern, whence it was taken, the similitude of Adams transgression? [...], God, though he makes himself known unto us, by many names, yet not of knowledge. So the Devil is knowing, [...]; whereby he makes division. God is known by his name Jehovah, Elihu, the living God.

Observ. 3. Hence we learn, whither to refer all false coverings, excuses, pretences, feignedness and hypocrisies of all kinds▪ whither but to their pattern Adam's transgression? Job 31.33. If I have covered my sin as Adam. This covering is cast over all Nations, Esay 25.7. and 30.1. cover with a cover­ing, but not of God's Spirit [...].

Observ. 4. See the fountain of pride and high-mindedness, in all Adam's children; it is the pa­trimony their father left them: He himself would not be obedient unto the commands of God: And when his children are disobedient, it is after the similitude of Adams transgression, for pride is seen either, 1. In Eminendo: Or, 2. In Arrogando. 1. Eminendo, and so we exalt our selves above the Law and Lawgiver: So they consult against Christ, Psal. 2. 2. Arrogando. Confer Notes in Luk. 9.23.

Observ. 5. They are the weakest sort of Christians, and sin after the similitude of Adam's trans­gression, the true and genuine Children of the first, corrupt, sinful Adam; who contend for know­ledge, crying up one, and decrying another, 1 Cor. 3.3. Are ye not carnal and walk, [...], according to man, i. e. Adam?

Observ. 6. And so are they the weakest sort of Teachers, however they bring strong reasons, and strong lines, who ground Divine Truths upon Arguments, forged out of their own brain; it was the Serpents sophistry, and is theirs, who do so. The Apostle gives the Colossians warning of it, Col. 2.8. Beware lest any spoil you, &c. Here the Apostle, Gal. 1.11. The Gospel I preach is not [...].

Consol. Alas! I have then sinned against knowledge: This is a presumptuous sin; and who can excuse himself? This is that which ungodly men alledge for themselves, we are all sinners, &c. And therefore they think they shall escape in the crowd. But Beloved! I beseech ye consider it: There is a great difference between him, who sins out of weakness, and him who sins with an high-hand: Between those who are prevented, and supprised in a fault, and those who are [...], workers of iniquity, Matth. 25. Gal. 6. Between those who may be called sinners, in that sometimes, though they know the way of God, and out of weakness transgress, and go out of it, and fall short of the end of it, the glory of God; between these and such as know the way of righteousness, yet wilfully, and obstinately continue in the way of unrighteousness, the way of sinners.

The former have forgiveness of sins, promised them, Matth. 12.1. Joh. 2. And the Apostle exhorts those, who are spiritual to restore such, with the spirit of meekness.

But as for the latter, these obstinate sinners, who persist in the errour of their way, they are stiled in Scripture, [...], not only sinners, but ungodly sinners, Jud. vers. 15. not only [Page 21] transgressors, but wicked transgressors. And therefore, whereas the spiritual man must restore penitent, and relenting sinners, Gal. 6.1. They must intercede against such ungodly sinners, such wicked transgressors, Psal. 59.5. Be not merciful to any wicked transgressors, such as these must be cut off, from among their people, Numb, 15.30.

Dehort. That we sin not after the similitude of Adams transgression. Beloved! there is the very same danger to us, which was unto the first Adam, our common Parent, 2 Cor. 11.13. yea, there is greater danger unto us, than unto him; Satan appears not like himself: He hath transformed himself into an Angel of light. The Devil comes not up in his own garbe, but he hath got on Samuels Mantle. The Ministers of Sathan, they transform themselves into the ministers of righteousness. They perswade men to follow after the knowledge. They come as the Serpent doth, to put out our right-eye, and to open our left, 1 Sam. 11.

Means. To prevent the temptation; When the prince of this world comes: Take heed he hath no­thing in thee?

2. Apodosis. Some are righteous, after this similitude of the second Adams righteousness, whom God hath set forth to be a propitiation through Faith in his blood, to declare his righteousness, &c. Rom. 3.25, 26. By the obedience of one shall many be made righteous, Rom. 5.19. This is not wrought by fancy, and imagination, but by the true and real operation of Christ in the Soul, for what the law could not do, &c. Rom. 8. He is made unto us righteousness, 1 Cor. 1.30. The Lord our righteousness, he is not righteous for himself, but for us also.

Observ. 1. As the sin and transgression of the first Adam, was, and is an inward work of the Ser­pent wrought within the soul. So is the righteousness of the second Adam, an inward work of Christ the second Adam, wrought within the soul: Both for, 1. The destroying of the Devils work there, 1 Joh. 3.8. And, 2. The building up in our most holy faith, and therefore is it compared to regeneration, the making of a new creature.

Observ. 2. See the most eminent example, set before us for our imitation, 1 Pet. 2.21, 22, 23, 24. He that saith be abideth in Christ, ought himself also, so to walk as he walked, 1 Joh. 2.6. He purifieth himself, even as Christ is pure, 1 Joh. 3.3. and vers. 7. He is righteous, even as Christ is righteous: As he is, so are we in this world.

Observ. 3. See who are the true Christians, who else but those who are partakers of Christ's righteousness and holiness? who have received his righteous Spirit, Rom. 8. His Ʋnction, [...], 1 Joh. 2.20.

Repreh. This justly reproves us, who follow rather the pattern of the first Adam, and the simi­litude of his transgression, than the second Adam, and the similitude of his righteousness; who ra­ther encourage men, them [...]lves, and others to sin; according to the Example of the first Adams sin, than encourage themselves and others to righteousness, according to the Example of the se­cond Adam's righteousness; who believe the strength of Adams sin to be so great, that the second Adams righteousness cannot make men cease from sin. That which the Apostle blamed in some, 2 Pet. 2.14. Having eyes full of Adultery, that cannot cease from sin, yet it is now thought a crime to blame such, who say, that men cannot cease from sin till they dye; notwithstanding the power of Christ, and his spiritual crucifying, mortifying, and killing the power of sin in the Children of the second Adam. What is this, but to impute more to our natural death, than to the power of God, the might of his Christ, and his Spirit? The natural death can make me cease from sin; God, Christ and his Spirit cannot. There is not one word in Scripture to prove this: What is this, I be­seech ye, but to keep men in their sins, according to the similitude of the first Adam, without any hope of righteousness by the second Adam?

Nay, what is this, but to bring the wrath of God upon us? See whether some such false glosses upon Adam's fall, and the ill consequences thereof, brought not the destruction upon the people of God, Esay 43.27, 28. Thy first father had sinned, and thy teachers, or interpreters have transgressed a­gainst me, therefore I have prophaned, Lam. 4.13.

This comes to pass, by looking only on the pattern of sin, and not on the pattern of righteousness, 2 Cor. 3.18. Job.

3. Some there are who sin, and not after the similitude of Adams transgression. This moves a doubt: For if by one man sin entred, &c. how came sin into the world but by him? And if so, how could any sin, but after the similitude of Adams transgression?

I answer: It is one thing to sin, and another to sin after the similitude of Adams transgression: All unrighteousness is sin, 1 Joh. 5.17. but all unrighteousness, is not after the similitude of Adams trans­gression, this notes a special way and manner of sinning, as Adam sinned, as I shewed before, who sin against their knowledge, and for knowledge, &c. Who are they who sin, and not after the simili­tude of Adams transgression? I know well, that those who sin, and not after the similitude of Adams transgression, most understood to be infants, who sin not like Adam, who first knew the Law, and then transgressed it. But I conceive the words will bear a larger sence: They then that sin, and not after the similitude of Adams transgression, are they who transgress. 1. Not Knowingly, as Adam did. 2. Not out of desire of knowledge. 3. Nor for knowledge as Adam did.

1. Not knowingly as Adam did, and these are of two sorts: Either, 1. Infants who know [Page 20] [...] [Page 21] [...] [Page 22] not the Law of Nature, as Adam did: 2. Or else the Gentiles, who have not the knowledge of any outward Law, as Adam had, Gen. 2.

They sin not out of desire of Knowledge, as Adam did, but out of inordinate desire of some in­feriour temporal seeming Good. And thus Esau did, who by the Holy Ghost is made a pattern of such sin, Hebr. 12.16. lest there be any fornicator or prophane person as Esau, &c.

Reason. The different wayes of transgressing proceed from the different objects, and powers of the Soul conversant about them, and the Serpent busie in all kinds to promote sin. The objects, some more noble, other some more vile and base: The powers of the Soul are proportionable to the dif­ferent objects of it. 1. The bruitish desire is carried downward, Proclives sumus à labore ad libi­dinem; We are prone to forsake labour, and follow our lust. Accordingly the Jews tells us of two kinds of Spirits, 1. The one dwelling in the superiour Appetite, inclining the mind and will to ambitious and froward thoughts, and desires, spiritual wickedness in heavenly things. This moved Adam to leave the plain and simple way of life and obedience, that he might become [...], some great one, like to a God, knowing Good and Evil.

2. Another kind of spirit lives in the inferiour and bruitish appetite: This moved Esau or Edom to despise even his birth-right, Gen. 25.33. that Dignity to which he was born, that whereby he was Consecrate to God as the first-born were, Exod. 22.29. and was next in Honour unto his Pa­rents, Gen. 49.3. and had a double portion of his Fathers goods, Deut. 21.17. and had right to succeed in the Government of the Family, 2 Chron. 21.23. and to administer the Priests Office, Numb. 8.14, 17. Which Dignity endeared him to his Father, as Exod. 4.22. and rendered him higher than his Brother, Psal. 89.28. but above all these, by this, he was a type of Christ, Rom. 8.29. All which he undervalued, and sold for one meals meat, and that of the vilest and coursest fare, bread and pottage of Lentiles or Vetches, and so despised his birth-right, and therefore the Holy Ghost calls him a prophane person, Heb. 12.16. So much the bruitish spirit prevailed with the Na­tural Man Edom, who is therefore said to dwell in Mount Seir, Gen. 32.3. the Land of Seir, the Country of Edom, (i. e.) the Devil, as Levit. 17.7. They shall not offer their sacrifices any more [...] unto Devils: So 2 Chron. 11.15. He appointed Priests for the High Places, and for the Devils, the word is [...]. So true is that, 1 Joh. 5.19. the world [...] the evil world of Esau or Edom, the earthly minded world lies in the evil one, or in the Devil.

Observ. 1. Here are then manifold patterns and wayes of transgressing:

  • 1. The similitude of Adam, pride and eager desire of knowledge.
  • 2. The similitude of Edom, earthly, worldly desires.
  • 3. The way of Cain, Jude v. 11. bloody mindedness.
  • 4. As Nimrod, violent hunters of men.
  • 5. Like Sodom and Gomorrah; pride, fulness of bread, and abundance of idleness, such as declare their sins as Sodom.
  • 6. As the Idolaters, Exod. 32. figuring excess and riot, 1 Cor. 10.7. Be not ye Idolaters, [...] were some of them; as it is written, the people sate down to eat, and drink, and rose up to play.
  • 7. Those whose carkases fell in the wilderness, because they believed not that they were able through the power of God to subdue their outward enemies; they were an example to such as believe not, that it's possible for them, through the power of Christ, to subdue their inward enemies: And there­fore the Apostle exhorts the Hebrews, to labour to enter into rest, lest any man fall short, after the same example of unbelief, or disobedience; as it is in the Margin, Hebr. 4.11.
  • 8. The false Prophets, and Teachers of Old were patterns to the false Prophets and Teachers, who as St. Peter foretold should be in these dayes, 2 Pet. 2.1. Who have forsaken the right way, vers. 15. following the way of Balaam, the Son of Bosor, who loved the wages of unrighteousness.
  • 9. The way of Ismael, Gal. 4. as he that was born after the flesh, &c. even so it is now.

Many other patterns there are, and wayes of transgressing; and there must needs be so, for when we fall from Unity, we necessarily fall into Multiplicity, whence Ʋnio is the cause of all Good, Binio the cause of all Evil; God made man upright, &c. The Creator is one, the Creatures manifold, and all their perfections participated of that one; when therefore Adams Child hath lost his happiness in the one and only God; he runs and wearieth himself in picking up his lost happiness among all the Creatures: as Esau hunts in the field, (i. e.) the world, for Venison, which Jacob found neerer home.

Observ. 2. Histories of Scripture were not written only for the knowledge of things reported in them, but also, yea principally, that they might serve as types and similitudes unto us: To that purpose was the history of Adam, as our Apostle makes use of it: the history of Cain and Abel, Psal. 78. 1 Cor. 10.

Exhort. Since there are patterns and similitudes of Good and Evil, yea the greatest Good and the greatest Evil set before us, let us be exhorted to choose the Good and refuse the Evil; it's the Lords exhortation towards the end of the Pentateuch: though there be so vast a disproportion between them, yet how often (to our shame be it spoken) have we refused the Good and chosen the Evil, rejected Christ and chosen Barabbas. O Beloved! how far short come we of that pattern set before u [...], the Lord Jesus Christ, and his righteousness? Ezek. 43.10, 11.

As there are divers patterns of sin, so there are divers kinds of sinners.

[Page 23]1. Some according to Adams Transgression.

2. Some according to Edoms.

3. Some who wallow in the mire of intemperance, &c.

4. Some others soar up aloft, prying and searching into Divine matters, out of curiosity and de­sire of knowledge, and vain glory by it, and ambition to be great in this evil world, &c. See Notes in Zach. 7.5.

Our Saviour resembles these to dogs, who will not abide strangers, and bark at every thing that was unknown unto them before, if it sute not with their spirit and opinion, which they have enter­tained for truth.

2. Others he resembles to Swine, who trample the precious Truth under their feet, Matth. 7.6. So that a man may sin, and that heinously, yet not infamously, not notoriously: Edom's sin hath more shame with it, Adam's more of the nature of sin in it. There is a drunkenness and not with wine, Isa. 29.9. They are drunk but not with wine, they stagger but not with strong drink; they are drunk with the spirit of Opinion.

Observ. As there are patterns of sin, so of punishment.

3. Apodosis. Some there are who are righteous, and not after the similitude of the second Adam's righteousness.

This is gravius dictum, durus sermo, an hard saying at the first hearing, which yet is obvious, for there is a righteousness which is of the Law, Rom. 10.5. and which is of faith, vers. 6. So the Apo­stle calls that his own righteousness which is by the Law, Phil. 3.9. But that which is through the faith of Christ, he calls the righteousness which is of God by faith.

4. Death hath reigned over those who have not sinned after the similitude of Adams transgression: [...], which we turn to Reign, answers most what to the Hebr. [...], to have publick Autho­rity and Dominion, whether the Power be used well or ill: So we read of a reign of sin, and a reign of righteousness, Rom. 5.21. a reign of life, vers. 17. and a reign of death.

It is here said of death, that it reigneth. I must here remind you what we understand by death; Not only,

1. The death Natural, which surely had been natural to Man, whether he had sinned or no; and it had been of Grace if he had continued in the body, and not have died: Nor only,

2. The Spiritual death, which is a separation of the Soul from God, who is our Life: But also,

3. The Infernal or hellish death, though with distinction, according to the distinction of those over whom death reigns; which distinction is implyed in the Text, for so we cannot truly say, that the hellish death reigns over all those who have or have not sinned, according to the similitude of Adams transgression, though it cannot be denied, but that naturally, even this death also followeth sin, as the wages of it, every sin being in its own nature mortal, and should prove so, did not the Mediator intervene and bring the spirit of Life into the fallen man. But here we speak of death, as it naturally succeeds unto sin, and followeth it, according to the prediction and denuntiation, Gen. 2. In the day that thou eatest thereof, thou shalt die the death.

What right or title hath Death to the Kingdom?

The answer to this question will serve for a reason of this point. Among the several wayes of coming to power and Sovereignty, Statesmen reckon Usurpation, Succession and Election; and by these means death obtains the Kingdom, vers. 12. By one man sin entred into the world, and death by sin; for first sin usurped a power over us; so ye find, vers. 21. Sin reigned unto death, and that is the kingdom of sin, Amos 9.8. Rom. 6. Let not sin reign.

But doth Sin die without issue? No, Death is the natural Child and issue of sin, Jam. 1.14, 15. ye find the Genealogy, Every man is tempted when he is drawn away by his own lusts, and enticed: Then when lust hath conceived it bringeth forth sin, and sin when it is perfected bringeth forth death.

If we shall search higher, and enquire whose lusts these are, and who draws us away, then we shall find, that lust is the Seed of the Devil, Joh. 8. The lusts of your Father; he is the Grandfather of Sin and Death; so that indeed, as Children are in the power of their Masters, where Sin or Death is said to reign, the Devil himself reigneth, who hath the power of Death, Hebr. 2.14. Ephes. 2.1, 2, 3. So that sin is the Child of the Devil, and the first born of sin is Death, according to Jam. 1.15. Job 18.12, 13. Bildad foretelling the destruction of the ungodly, saith, Destruction shall be ready at his side, and shall devour the strength of his skin, even the first born of death: So we turn it, but the LXX. the Vulg. Lat. and the Chaldee Paraphrast they turn it, by Apposition, the first-born death, or death the first-born of sin; as the Genuine Child of sin, and by right of primogeniture, by birth-right successor and heir of sin in the kingdom of sin: and Bildad, vers. 14. explains himself, and puts instead of death the first-born and heir of sin, the King of terrors.

But doth Sin and Death enter, tanquam in vacuam possessionem, as into an empty possession? or doth Sin and Death find no resistance? Truly very little, or none at all; and therefore Joh. 8. the lusts of your Father, [...], are the Devils lusts, and ye have a will to do them; and Rom. 6.19. Ye have yielded your members servants; so that here is great right pretended unto the Kingdom, right of succession, and right of election.

I cannot here but take notice of that great presumption, and rash judgement of some, who have [Page 24] dared to condemn to death and hell many souls, whom Antiquity hath commended unto us, as the most Holy among the Heathen. There is a Book extant, bearing Title, de Animabus Paganorum, concerning the Souls of the Heathen. The Author of that Work numbers up the most Vertuous of the Heathen, recites many of their good works, and wise sentences, and their exemplary good lives, and at length shuts them all up in the pit.

About the same time that this Work first saw light, came forth another, bearing Title, de Inferno, concerning Hell; in the handling of which the Author is large, and descends to speak of every par­ticular place there, not omitting any nook or corner, mentioning all the kinds and degrees of tor­ments, with so great confidence, you would think he had been there.

Such proud censorious spirits there are yet in the world, yea worse, who dare pronounce perem­ptory sentence of Damnation upon those who are not down-right of their own opinion: How much more safe were it to follow that moderate spirit of the Apostle, 1 Cor. 5.12, 13. What have I to do to judge them that are without? judge ye rather them that are within your selves, and others within, or under your power, but these that are without God judgeth. Yet such is the presumption of proud Adam in us, That although our God hath exempted many things from our knowledge, Deut. 29.29. as indeed such as we know not, nor can know, and which are not reveiled; yet lest we should seem to be ignorant of any thing, we will dare to determine of them, as the state of the Heathen, the state of Infants. When mean time the things which are reveiled, as the whole duty of man reveiled in the word; these we neglect, when yet they are things which the Lord would have us take princi­pal notice of: and therefore that Text, Deut. 29.29. Things reveiled belong to you and to your Chil­dren, &c. Those words in Hebrew are full of extraordinary points and accents, that we should take the greater heed unto them.

Observ. 1. Death is the King of the first Adams Posterity.

Observ. 2. The thraldom and slavery of ungodly men, they are subjects and vassals under sin and death: See Notes in Rom. 6.19.

Life shall reign over them who shall be righteous, after the similitude of the second Adams righte­ousness.

Ye have this Reddition almost in the same terms, vers. 17. and vers. 21. What is here meant by life? what else but the spirit of God, called expresly the spirit of Life, Rom. 8.2. the law of the spi­rit of life, which is in Christ Jesus, &c. where it is opposed to sin and death: and vers. 6. to be spi­ritually minded is life; and vers. 10. the spirit is life: the second Adam [...], a spirit that gives life, 1 Cor. 15.45.

This life shall reign: The Holy Ghost makes not the Reddition in the same tense, as I shewed in the opening of the first point; accordingly 1. Cor. 15.22. As in Adam all die, so in Christ shall all be made alive; the reign of Life is here future: the Apostle could not say, Life doth reign, but it shall reign.

Reason. In regard of God, the living God; and Men, sinful men, dead in trespasses and sins.

1. God the Father, who hath life in himself, and out of that fulness of life, he gives to the Son to have life in himself, Joh. 5.25, 26. The Son is the Prince of life, Acts 3.15. the way, the truth, and the life; and he gives the spirit of life, which quickens and makes alive.

2. In regard of sinful men, dead in trespasses and sins, there is no disposition at all in them to life, Psal. 49.14, 15. They lie in the hell like sheep, death shall feed on them, and reign over them; if ever they be raised from death, and freed from the dominion of sin, it must be by the power of him who is stronger than death: and therefore it followeth, The righteous shall have dominion over them in the morning—God shall redeem my soul from the power of the Grave or Hell, for he shall receive me.

Ye find this method observed by the Apostle, Ephes. 2.1, 5.

But how doth the Prince of Life recover his Kingdom? That the Prince of Life may reign, he must first subdue the tyrant and usurper: Pharaoh must be overcome before Israel be delivered, which is ascribed to the Lord Jesus, Jude vers. 5. Thus Joshua overcame the Kings of Canaan; the true Joshua overcomes all those who have ruled over us, Isa. 26.13. the other Lords.: Thus Jehu smote the house of Ahab, that idolatrous house, Jehu qui est, he who was, and is, and is to come, a figure of Christ the second Adam: He must cut off from Ahab him that pisseth against the wall, (i. e.) om­nem cognoscentem cognitionem, 2 King. 9.8. All the proud, knowing knowledge of the first Adam, 1 Cor. 8. And Jezebel must be the dogs meat, she brought in Baal into Israel.

Jehojadah caused Athaliah to be slain, and then Joash reigned: the true Jehojadah, the know­ledge of the Lord; He who by the knowledge of him shall justifie many, Isa. 53.11.

The true Jehu, He who was, and is, and is to come; the true Joshuah, who is called Jesus, Heb. 4. He shall subdue every enemy who detains his Dominion from him, Luk. 11.21, 22. The strong man keepeth his Palace, &c. Isa. 40.10. Behold, the Lord God will come with strong hand, and his Arm, (i. e.) his Christ, shall rule for him: The Lord God shall come with strong hand, or as it is in the margin, He shall come against the strong man that keeps the Palace.

Thus I understand, 1 Cor. 15.24, 25. He shall put down all Rule, and all Authority and Power, (i. e.) all such as opposeth the Rule, the Authority and Power of Christ, the Life. Thus we un­derstand the last enemy that shall be destroyed is Death: the Saints corporal death, and that body [Page 25] of death, Rom. 7. that inward anguish, pain, and torment preceding the Saints Conquest, and Com­fort from Heaven. The Author of all that torment Sathan, understood by the Ancients to be the last enemy, and he is the last we read of to be destroyed, Revel. 20.10. Hos. 13.9. O Israel thou hast de­stroyed thy self, but in me is thine help. How is that? vers. 10. I will be thy King, vers. 14. I will ran­som them from the power of the grave; I will redeem them from death: O death I will be thy plagues; O grave I will be thy destruction, Joh. 5.25, 26, 27. Cum, marg. The hour is coming, and now is, when the dead shall hear the voice of the Son of God, and they that hear shall live. And the Reason is added, for as the father hath life in himself, &c. to execute judgement, Joh. 12.32. Now is the judgement, now shall the prince of this world be judged. Thus Josuah subdues the King of Jarmuth, Jos. 10.23. fitly, and home to this purpose speaks the Apostle, Heb. 2.14, 15.

There is great equity for all this, it is just with God, to grant the times of refreshing, Act. 3.19, 20, 21. And most unreasonable it is, that since the beasts had their time of Rule in the World, and in every one of us, which we understand by the four Monarchies, typified by the four Beasts; Dan. 7. whereof David complains, Psal. 3.1, 2. [...], That now the fifth Kingdom be reserved for the son of man, the prince of life, Dan. 7.13. This was meant by the reign of all the good Kings of Judah. Mezentius had bound Mortua corpora vivis; Christ unlooseth the works of the Devil.

Life shall reign over them who shall be righteous, after the similitude of the second Adams righte­ousness.

The Scribe taught unto the Kindom of God, brings out of his treasury things new and old; the new, i. e. the Spiritual, the old, that is the Letter; the new, i. e. the Gospel; the old, i. e. the Law: According to that measure of the Spirit, whereunto I have attained, I shewed lately out of the Old Testament, the Original of Rulers and Elders, and sought for what answered unto these in the New Testament. And as I then shewed, I found no place so evident as that, 1 Tim. 5.17. Whence it appears, that all Elders of old were not ordained to teach in the Word and Doctrine, but some to Rule. This some have traduced, and misreported, as if I should say, there were no mention of Ruling Elders, who were not Teachers, in all the New Testament: An un­truth so notorious, that I believe, I may attest, and call to witness, the most of ye now present. Shall I call this ignorance, or malice, or by a more milde expression, inadvertency or want of heed­ing, what was then delivered? For to what other purpose were these words? that the neglect of the Old Testament hath rendred many things in the New Testament obscure unto us, and among them Elders; to which purpose I quoted, Numb. 11. where they are first ordained by God, though before that we read of Elders.

So that if men dare so boldly vent untrue Testimonies, the very next day; it's no marvel, that they are confident in false reports after a year; yea, more than two, three, four, or five years; for more than so long; yea, ever since the first Sermon I delivered out of this place, have I been way-laid; yea, my whole life enquired into, and that by some, who have not well enquired into their own.

And truly it is a sad thing to consider, and unworthy of the Christian name, that a Minister of the Word should spend his time and strength, and all to gain their Souls; who mean time spend their time, and pains, and strength to entrap him.

And that the Art of Brachigraphy, a precious gift of God; whereby we may take notes, where­on we may after ruminate, and meditate; that this gift of God should be so foully abused by the Scribes, taught to a worse Kingdom than that of Heaven.

But thus the Prophets have been used in their Generation, Jerem. and the Apostles in theirs, and our Lord himself. And I wish, that they whom it concerns, would consider, what men they were in all ages, who did this; and whether ever they read of any honest or godly men that ever did thus. But I return to the point in hand.

Life shall reign over them who shall be righteous, after the similitude of the second Adams righte­ousness.

This is the Reddition to the proposition: As Death hath reigned over all, so Life shall reign; I shewed before the reason of this; and the manner how the Prince of life recovers his Dominion, I proceed in the making application of this point, only I beseech ye, take notice what is here meant by life? what else but the life of God in Righteousness, and Holiness, and Truth, in Love, in Peace, and Joy, in Mercy, Patience, and long-suffering, and gentleness, this is expresly called the holy Spirit.

Observ. 1. Death or life reigns in every soul, either Sathan, sin and death with the curse; or else Christ, Righteousness, and life with the blessing: one or other of these must rule in the Soul, not both: They are contraria immediata: Wouldst thou know, whether reigns in whom? Shew me the man in whom Faith lives, hope is vigorous, love unto God and man is ardent: Shew me in whom Melchisedeck and Melchisalem rule; shew me in whom righteousness, and peace, and joy in the holy Ghost reigns, where equity, truth, mercy, &c. bears sway, there the life reigns and rules.

On the other side, shew me where envy, pride, covetousness, wrath, gluttony, however gilded [Page 26] over with specious names, and pretences of infirmites; there sin and death reign; and he that hath the power of death, the Devil.

Observ. 2. Life shall reign in all, life in the abstract: Not this or that life, or this, or that man, of this, or that opinion, of this or that sect: It is not an opinion, or a sect, or a man, that shall rule and reign; but life, the life of God, which is Christ; that shall rule and reign in the Ruler, in him that reigns and rules.

And thus it is not so properly man that Rules, or man that reigns but Christ, who is Wisdom, Righteousness, Peace, Christ that rules in man; or if man be said to rule, it is according to Wis­dom, Righteousness, Peace, Prov. 8.15, 16. By me saith wisdom kings reign, and princes decree justice, by me princes rule and nobles, even all the judges of the earth: it is wisdom that rules them; it is righteousness that rules, Prov. 11.3, 5. The integrity of the upright shall guide them, the righteousness of the perfect shall direct his way. Thus, Esay 32.1. A king shall reign: But how? in righteousness. And princes shall rule: How? in judgement, i. e. in equity: This is to rule with God, when God rules in the Ruler: Thus, Gen. 32.28. God saith to Jacob, when he gives him his name Israel, [...], Israel rules with God, and Judah [...], Ezeck. 34.24. I the Lord will be your God, and my servant David a prince, [...], in the midst of them: Thus Hos. 11.12. Judah rules: How? according to his own will? Judah rules with God. And thus our Apostle, Rom. 5.17. They who receive abundance of grace, and of the gift of righteousness shall reign in life, by one Je­sus Christ.

Observ. 3. Behold then the glorious Kingdom of life, wherein Christ the Life, and the Spirit, of Life, that therein Christ Jesus reigneth: The true Melchisedeck, the kingdom of righteousness, and after that, the kingdom of peace.

The true David, the love of God and our neighbour.

The true Solomon, the prince of peace.

The true Jedediah, the love of the Lord.

The true Abiah, the will of the Lord.

The true Asa, the physician of Souls.

The true Jehosaphat, the judgement of the Lord.

The true Jehoram, the high Lord.

The true Joash, the fire and spirit of the Lord.

The true Ʋzziah, the power and strength of the Lord.

The true Hezekiah, the power of the Lord.

The true Josiah, the fire of the Lord.

This King hath his Priests.

  • 1. Melchisedeck, priest of the most high God.
  • 2. Aaron, the mountain of wisdom, and understanding, the great teacher.
  • 3. Eleazer, the helper of God, as workers together with God, [...].
  • 4. Abiathar, an excellent contemplative father.
  • 5. Zadoc, the righteous one.

All his priests are cloathed with righteousness, cloathed with the holy Spirit.

3. This King hath his wise and grave Senators, his Ruling Elders, such were Haggy, the solemn feast of a good conscience, Prov.

Zachary, the memory of the Lord.

Malachy, the Angel of the Lord: These were three of the national Presbytery. The great Syna­gogue, Sanedrim, after the Babylonian Captivity. They were in their first institution; and after­wards seventy persons, consisting of Priests, Levites, Israelites: These are all full of the holy Ghost. These were called the Sanedrim, or [...]. They sit in the gate, and judge of controversies in the Law.

This number was answerable to the LXX Nations: So many ye find, Gen. 10. if ye mark them well, so many Languages there were proportionable to the Nations: So many Angels set over the Nations, Deut. 32.8. Act. 17.26. So many Souls went down to Egypt, Gen. 46.27. So many Elders went up to the Lord in Mount Sinai, Exod. 14.1, 9. So many Disciples sent forth by our Lord to teach the seventy Nations: Of this number were the Elders of Gods appointing, Numb. 11.16. Howbeit, in every City of Israel were appointed, according to their number, in some three Elders, in others more, in the highest Court at Jerusalem seventy, and one the President over these, as Moses over the first seventy Elders. All these were the wisest men in the whole Kingdom, the most discreet, fearing God, hating evil, full of the Spirit of Wisdom, Meekness and Righteous­ness, able to judge of controversies; either of the judicial, ceremonial, or moral Laws; and there­fore they must know all, [...].

These sate in the gates of Cities, Ruth. 4.12. Amos 5.15. establishing judgement in the gate; ac­cordingly as they had behaved themselves worthily in any inferiour City, they were afterward pro­moted to be Judges and Elders in the Mother-City, Jerusalem; proportionable to this, 1 Tim. 3.13. They that have used the office of a Deacon; Or have ministred well, purchase to themselves a good de­gree. Of these some understand, 1 Cor. 12.28. Where the Greek words are [...]: not as we turn it, helps in governments, but helping governours.

So that Beloved! when the Lord gives his Spirit, in that great measure, as Wisdom 7.27. There is no reason, power and authority should be denyed unto the true Elders: O no, would God, all the Lords people were Prophets, and the Lord would put his Spirit upon them, as Moses speaks upon occa­sion of the Spirit given to the first Elders. But I shall here make use of what a great States-man spake, concerning Offices in the Common-weal, and to supply them: Places (saith he) are not want­ing, but fit, able, and worthy men, are wanting unto places; would God all were able. But as I shewed before out of Act. 6.3. The Deacons must be men full of the holy Ghost: How much more the Elders? they must be able to judge of all controversies; able to give the holy Ghost, 1 Tim. 4.14. Able to recover the sick, Jam. 5.14, 15. is any sick among you? let him send for the El­ders of the Church, &c. Such an Elder was Paul, Act. 28.8. Paul entred in, and prayed, and laid his hands upon him, and bealed him. Where-ever such an holy Government is, I shall not doubt to affirm that it is Jure Divino, by Divine Right: But if we leave out some, and add other, according to hu­mane prudency, though the best, I dare not then say, it is Jure Divino; an humane Ordinance it is; to which we ought to submit our selves, 1 Pet. 2.13. if ordained by the higher Powers over us, and it may stand Jure Humano.

But if we shall chuse covetous, proud broasters, full of envy, &c. having a form of godliness, such as tyranize over weak consciences, and judge chaste Susanna to death: Such as these condemned our Lord; such a goverment I shall not say, is Jure Humano, much less Divino; yea, such a Go­vernment will be Jure Diabolico. Such are the Elders of the Philistines, dunkards; Midians, men of false judgement; Egyptians, sinful and ungodly men.

It is now long since (viz. October 19. 1645.) that I received A Vote from the Honourable Court of Parliament, commanding a choice of ruling Elders, to be made forthwith. Now because in a former direction, set forth by the Honourable Court, Order was given, That the Minister of e­very Parish respectively, should preach before any such choice should be made. In obedience to that command, I published the Vote in the fore-noon, and preached after-noon upon that subject; as also the Lords day after that: It was not then without the good hand of our God, that I was upon a Theme concerning Christ, the Ruler of Israel, Mich. 5.

Nor do I conceive it otherwise now, but that when I am to speak to you concerning the very same subject; I am engaged in a Text, as fit and proper as that was, the rule and reign of life.

1. I shall speak of the name, and qualification of Elders, and their choice. The word [...], which we turn Elder, as also [...], which is of the same signification, and Senex, or Senior, the word answering to these in Latin; they all signifie an old man, in regard of natural age. But be­cause such as these had gotten experience and wisdom, they have been thought fit, in all ages, to be put in places of Authority, to rule and govern others. Such were the Senators of Rome, and the like Rulers in other Kingdoms, as France and Spain, have their names from their age, as with us, Major, is Major aetate, and dignitate. So Alderman is from the Saxon Ealderman, an Elder, or more aged men, and in authority and place above others.

Such as these, have been Rulers in the Kingdoms and Common-wealths: So we read of the El­ders of Egypt, Gen. 50.7. Elders of Moab and Midian, Numb. 22.7. But the Elders we are now to speak of, are the Elders of Gods people, and his Common-wealth; of which we are not to seek only in the New Testament; the name of Elders, as also the office was well known in the Old.

But truly, the neglect or ignorance of the Old Testament, hath rendered many things in the New Testament obscure unto us. Among them was the office of Elders in the Church. And therefore, as the Apostle discoursing of the Sacrament refers to the first institution of it, 1 Cor. 11. And teaching the Doctrine of the Resurrection, refers to the Resurrection of Christ, 1 Cor. 15. speaking of the superiority of the man over his wife, he refers to Gen. 2. And all this after the example of our Lord, who speak­ing of Marriage, and Divorce, refers to the beginning: Let us enquire then, into the beginning of Elders, in the Church of God. We read of Elders, Exod. 24.14. but such as must refer their busi­ness to others, Numb. 11. Moses complaining of his burden: The Elders were chosen by Moses, their qualification is implyed in this; they must be such, not as every one knew to be Elders, but such as Moses knew to be such, and who are they, only those who have numbred more years? O no, wisdom is old age. 2. Another qualification is, they must be like to Moses in Wisdom and Piety, and other graces: this is implyed, that they may stand there with thee, in vers. 16. On these the Lord poured his Holy Spirit, vers. 17. By these, the people of the Jews were governed. By such as these, the Church of Christ was governed.

Such an one ye read described, Tit. 1.5, 9. if this place be vnderstood of preaching, and teaching Elders, what place shall we find for ruling Elders? Truly I know none, except that, 1 Tim. 5.17. Let the Elders that rule well be counted worthy of double honour. Such as these assembled together, were called [...], the whole state of the Elders, as we turn it, Act. 22.5.

Now, if by these, we understand Ruling Elders, doubtless, they must be men of most exact lives: I pray take notice of them, Titus 1.6, 7, 8. By these Characters are expressed, all the graces of the Spirit, rendring the Ruler accomplish'd, for his duty toward God, his neighbour and himse [...]f, [Page 28] and houshold, nothing is wanting. And doubtless, most reasonable it is, that he who is to rule the Church of Christ, have in himself the Spirit of Christ, dwelling and governing him; otherwise, he is not fit to rule others; otherwise Christ the life, and prince of life shall not rule, but man, vain man shall rule; yea, the beast, or the devil. And therefore, it is most necessary, that such a Ruling Elder be an Elder indeed (i. e.) not a novice, but one grown up into the perfect age of Christ, Ephes. 4.13.

Every Believer hath Christ in him, in some good measure, vers. 7. but the Elders much more, vers. 13. And therefore it's necessary, that these be filled with the Spirit. And in all reason, it must be so; for if the Elders under the Law, had the Spirit of God, as ye find they had, Numb. 11. when yet life reigned not, for the law could not give life, Gal. 3.21. How much more, shall the El­ders under the Gospel have the holy Spirit of life? yea, since the Deacons, inferiour unto these must be full of the holy Ghost, Act. 6.3. How much more these?

Besides, these are they that must give the holy Ghost unto others; and therefore it's absolutely ne­cessary, that they have it themselves; that they must give it unto others, ye find it expresly, 1 Tim. 4.14. Neglect not the gift that is in thee, &c. by laying on of the hands of the Presbytery: What gift was that, but the holy Spirit? 2 Tim. 1.6, 7. where the Apostle speaks of the same gift, given by the imposition of his hands with the rest, which gift he calls the Spirit, vers. 7. That therefore, they must have it themselves, the Rule proves, nihil dat quod non habet, he can give nothing that hath nothing, and the Apostles reasoning, Act. 3. What I have, saith he, I give thee.

And where this Spirit of life is, there must, in all reason, be the fruits of the Spirit, Love, Joy, &c. Gal. 5. Beloved! whatever an Elder wants in this, he wants of that due measure, and qualifi­cation, which is prescribed by the Word of God.

But what shall I say of those, who are to choose such Elders? Surely I can say no less of them, than of the Elders themselves; to say no more, what a man was Moses? The meekest of all men upon earth, one full of the Spirit of God. He must choose the Elders, Numb. 11.16. What man­ner of men were Paul and Barnabas? surely men full of the holy Ghost; and these ordained Elders, Act. 14.23. And surely Titus was not inferiour unto these, in that gift; and he must ordain Elders in every City of Creet, Titus 1.5.

If any say, that Moses, Paul, and Barnabas, and Titus, were persons extraordinary, and that the Elders be to be chosen by the people, as the Deacons were, Act. 6. I will not contend with such an one: But if it be so, how were these Electors qualified? Surely these were men of one heart, and one soul; they were Disciples, and so called, Act. 6.2. and Disciples are such as deny themselves, take up their cross daily, and follow the Lord Jesus Christ, through his death into his life; yea, they also are full of the holy Ghost, Act. 4.31. So that when such men were to be looked out; for such as were of good report, and full of the holy Ghost, and of wisdom, it seems these were eminently such a­mong the rest.

If I seem to any, to pitch the qualification of Elders, and those who are to choose them too high: Let him not blame me, but look into the Word of God, and see if there be warrant for choice of any inferiour unto these: The Word of God is not a Lesbian rule, it will not bend to us; there's no pretence of infirmity will excuse us:. Let us rather shame our selves, for unfitness, and unwor­thiness; either to be chosen officers, or to chuse them.

And let no man excuse himself, or others, by saying, that the holy Ghost is not given in these last days, and that gift was proper to those times; For the Lord gives his holy Spirit unto those that obey him, Act. 5.32. And the promise is to us and our children, Act. 2.33. And if we want it, let us blame our selves, that we ask it not, Luk. 13. which the Lord promiseth to give to those that ask him. These are the qualifications of an Elder; To be loving to all, not [...]. To be all things unto all men, I please all men, saith Paul. The weak understanding of some men, condemn this as a sin, which was in the Apostle, most commendable; not to be of this, or that Sect. If we drew out all good, out of every Sect, who have divided Christ's coat: it's a strong Sect, accounted to be a Christian.

Observ. 4. Here is a promise of the kingdom of the Spirit, or the Spirit of life shall reign. This is that which the Jews of old understood by [...], (See Notes in Exod. 20.1.) his will is, that hu­mility and meekness should be the qualifications. But when shall this come to pass? That the Spi­rit of life shall reign? it is a question like that, Act. 1.6. And may be answered so. The time is coming when the Spirit shall be poured upon all flesh.

The will of the Lord is, That life should reign; His will is that humility, and meekness should reign: Behold, thy king cometh lowly, &c. Zach. 9.9. because he humbled himself, therefore God highly exalted him, Phil. 2. His will is, that righteousness should reign, the true Melchisedeck, which is the king of righteousness, Heb. 7.

The Lord said, that Love should rule, So David signifieth: To whom the Lord promised, and gave the kingdom of Israel, 2 Sam. 5.2. The Lord said, that peace should have the Dominion, the true Melchisalem, the second name of Melchisedeck, who was afterward King of Salem, which is the King of peace, Heb. 7. His will is, that the true Solomon should reign, the man of peace: He wills that the peace of God should rule in our hearts, Col. 3.15.

Repreh. 1. Those who aim at the honour of the Ruler, not at the Life which must Rule. Every man (saith Martin Luther) hath Magnum quendam Monachum, some great Monk, as we commonly speak it: Every man hath a Pope in his belly, an ambitious desire to rule over others, though his life which must reign be far under others, sedes eximia, vita ima, an high place, but a low life, many masters, Jam. 3.1. an evident token of Adams Children, [...] yea, whereas it is the most difficult thing one of them in the world, to Rule well, and of all Rules, Regimen Animarum, the Rule of Souls is the most difficult: the vilest oftentimes think themselves fit for it. Haman when he had heard one was to be honoured, presently thought himself to be the man, Esth. 6.6. Great Ahasuerus the Prince, and Head will honour the Life; and every Haman, every troublesom and tu­multuous man exalts himself; yea, the brambles and briars, the Curse of the Earth think themselves fit to rule over all the Trees: proud Sons of Adam will make themselves holy, wise, honourable: whence is this, but from the temptations of the same Usurper? Psal. 89.20. the Son of wickedness. And the unpeaceable spirit of Abaddon and Apollyon, the spirit of Antichrist that will set up it self, that will reign, Isa. 14.14. Ero similis altissimo, I will be like the most High. This was figured by Adoniah, 1 King. 1.5. Adoniah exalted himself, and said, I will be King, &c.

The will of the Lord is, That mercy be built up for ever; Mercy and Truth; pretence of Truth without Mercy, that would reign. It is commonly said, that the pride and covetousness, and ambi­tion of the former Governours brought the world to that pass wherein it was; and truly I dare not excuse them: but we are much wronged abroad, whether we be teaching, or such as would be ru­ling Elders, if we be not altogether as proud, and ambitious, and covetous as they were: and there­fore let us take heed lest we continue and increase Gods Judgements among us, and provoke him to take away this, and all other Government from us. Truly the sins of all ranks and orders of men bid fair for such an Anarchy, or want of all Rule, as ye read of Isa. 3.1-8. and therefore we may justly fear, that the Lord will make us, as the creeping things that have no Ruler over them, Hab. 1.14.

Consol. Here is singular Consolation unto the weaklings, the Children that are partakers of flesh and blood, who are righteous, as yet by the righteousness of the Law, and desire to be justified by the righteousness of the second Adam.

God the Father by his Law hath begotten in them a good will unto Jesus Christ the second Adam, and his Righteousness: But alas, the Law is the strength of sin, 1 Cor. 15. and occasions sin to reign more tyrannically, and death by sin: And because the Children are partakers, &c. Heb. 2.14. When Pharaoh is most tyrannical, the people cry out unto their God, and then he sends the true Moses. Let us hear holy David speak his experience, Psal. 18.1-4. The sorrows, or the cords (Marg.) of death compassed me about; the floods of Belial, (i. e.) the Devil, that hath the power of death, Hebr. 2.14, 15. vers. 5. The sorrows or cords of hell, [...], vers. 6. In his distress he calls upon the Lord; and what comes of it? vers. 16, 17. the like ye have, Psal. 116.1. and Psal. 142.1-7. Rom. 7.24, 25.

Repreh. 2. Those who in this very nick of time, when the Kingdom, yea, the whole Christian world is in a suffering condition, are yet so unseasonably ambitious of Rule, that even now they contend for it; as the Disciples of Christ, when he told them of his passion, strove among them­selves who should be the greatest, Luk. 9.46. This is just Adams property, [...], is it not much more seasonable to suffer with him? As he taught his Disciples upon that occasion, Can ye drink of the Cup? &c. Matth. 20.20. To die with him, that we may live with him, to suffer with him, that we may reign with him.

Repreh. 3. Those who sleight and despise the life: See Notes in Col. 2.12.

Repreh. 4. Those that despise the true sent Ministers of God, Luk. 7.32. to be sure the fault is in the Minister; If of an austere life, as John, then he lives like a Monk; or if loving and fami­liar, then, who is he acquainted with, but men without any Religion in them: John comes in the way of Righteousness, but men will not go out of their own way, to meet the Lord in his way. And may not this be truly applyed to the men of this Generation, who disparage and vilifie the Life that must Reign, so far are they from admitting it to reign over them? Men are not ashamed to say, that the Heathen live better lives than we do: Yea, that the Jesuites, that the Pharisees, Difficile est dissimulare diu.

Death reigned from Adam to Moses.

These words contain the duration and continuance of the Tyrant, Deaths reign, with the terms, when it began, and when it ended.

I must here remember ye. 1. Who this Tyrant is: 2. What his reign is: 3. What is here meant by Adam: 4. What by Moses: 5. How Death is said to reign from Adam to Moses.

1. This Tyrant Death is not only Natural but also Spiritual and Infernal, the first-born of sin, the Nephew and Grand-child of the Devil, as ye find his Genealogy, Jam. 1.15. Job 18. it is other­wise called [...], which we turn, Rom. 8.6. to be carnally minded, according to the ex­tent of the word [...], we may turn it, the mind and affection of the flesh: and so our Tran­slators, Col. 3.2. render [...], set your affection; and in the margin, mind: so that according to them, [...], is the mind and affection of the flesh, which is said to be death. So that a [Page 30] carnal mind, carnal thoughts, reasonings, imaginations, carnal will, love, desire, hope, fear, joy, grief, all these are Death.

2. This Death is said to have reigned: The word is taken [...], indefinitely [...], so that we may understand it so to have reigned, that it doth reign, as I fear, we shall find it doth; for wheresoever there is such a carnal mind, will and affection, there is the reign of Death.

3. By Adam we understand not only the person of Adam the first, but the nature, and that cor­rupted in every man, which is called [...], the souly man, or natural man, 1 Cor. 2.9.14. and this is here meant.

4. Moses may be understood, 1. Properly and personally, 2. Figuratively.

1. Properly, according to the history of him, Exod. 2. and so ye have his Name, and Etymologie of it, Exod. 2.10. 2. Figuratively, and so by Moses we understand, 1. The Law given by Moses, Luk. 16.29. Joh. 5.45. 2. Christ the end of the Law.

5. How did Death reign from Adam to Moses?

The word [...], from, may note a time or Epocha, and a cause.

1. A time, and so the reign of Death from Adam's transgression unto Moses's Law, is Two thou­sand four hundred and fifty years.

2. 1 From Adam as a cause, as a Common Parent polluting and defiling his Posterity, vertually contained in him as a common Root: So Levi was in Abraham's loyns, &c. 2. As a common pol­luted nature in every one propagated from Adam, and inclining, and disposing every one to the same transgression; and it is true, That Death reigned from Adam to Moses. 'Tis also true, that sin and death, and he that hath the power of sin and death, (i. e.) the Devil, reigned from Adam to Moses, yea, and yet reigns in every man, from Adam, that common sinful nature, in him till Moses, till the Law. Varro tells us a story, that when the Sabins entred Rome, the Fort on the Capitol was committed to one Tarpeius: He had a Daughter, a Vestal Virgin, called Tarpeia, she let in the Sabins, and she covenanted for what they bare on their left arms, understanding their bracelets of Gold and Jewels, and precious Stones which they wore on their left arms, but they cast all their shields upon her, and so destroyed her, and entred the Fort. So our Mother Eve was taken with the lust of the eyes, Gen. 3.6. Adam, and every one of us have a Fort to keep against the Devil, our weak and vain thoughts, which the Apostle compares to Eve, 2 Cor. 11. they parle with the enemy, and let him in. Perversa sunt, quae à sinistris sunt, Prov. 4.2, 3. The enemy casts his shield of un­belief upon her, and so entred and took possession of the Soul.

Touching this Death, consider, 1. the term à quo, from which, from Adam: 2. Ad quem, to whom, Moses. 1. What by Adam? supra. 2. What by Moses?

1. His Name, Exod. 2.10. [...], because I drew him out of the water.

By Moses we understand, 1. The Law, or rather the Law of God given by him, so Luk. 16.29. They have Moses and the Prophets, Joh. 5.45. Ye have one that accuseth you, even Moses, because the Law was given by Moses, Joh. 1.16.3. Christ the end of the Law is understood by Moses. A Prophet shall the Lord your God raise up unto you, &c. Deut. 18. Acts 3.

Exhort. Let the God of Life, the living God, let Christ the Life arise and reign in us. O belov­ed, the Devil with his first-born sin, and the first-born of sin, death; these keep under his kingdom in us: The kingdoms of the beast have ruled; the Lord hath promised this unto David, 2 Sam. 3.9. we all pray for it, thy kingdom come; we have all covenanted this, according to the Word of God: the government, though the very best, without the life and spirit of Christ, is to little purpose: (See Notes in Hebr. 1. (until he makes his enemies thy foot-stool.)

Sign. This life is inseparable from Charity, Mercy and loving Kindness; He that hateth his brother is a murderer; mercy and truth meet together in the kingdom of life, Psal. 133. ult.

Means. Before this can be done, Satan, Sin and Death must be dethroned; for this end the Law is serviceable to discover sin. Abner brought Israel to David: See Notes in [...], &c. Hebr. 1.

The preposition [...] may imply a cause, as well as a simple term: 1. A cause, and so it notes the efficient cause: And thus Adam may be understood as a Common Parent, or Nature.

1. As a Common Parent, Heb. 7.10. As Levi is said to have been in the loyns of Abraham, so Abraham himself, and every man may be said to have been in the loyns of Adam: and thus its true, that Death reigned from Adam to Moses, (i. e.) from Adams transgression death entred and reigned.

2. Adam as a common nature in us; the reason is, Sin and Death remains undiscovered, until the Law make Sin appear. 2. Nor is the misery known but by the Law, Rom. 3.20. By the Law is the knowledge of sin.

Doubt. 1. Did Sin and Death reign without mans knowledge before the Law was given?

Surely no, for Cain, Gen. 4.13. and Pharaoh, Exod. 9.2. knew their sin which they could not, but by the Law, Rom. 3.20. and 7.7. I have sinned this time, the Lord is righteous, and I and my people are wicked. Beside, the Lord punished the sin of the Old World by the Sin-flood, as it is call­ed in the High and Low Dutch: And Sodom and Gomorrah were over-whelmed with a rain of fire and brimstone from Heaven: the Law of Nature therefore was known, but not testified as yet out­wardly [Page 31] by God, as afterwards it was in Mount Sinai: In which respect, the Gentiles, though they had the Law of Nature written in their hearts, yet they are said not to have the knowledge of Gods Law, Psal. 147. ult.

Doubt. 2. Did Death reign ever a whit the less after Moses's Law? did it not reign so much the more? surely yes, for when the Law came Sin revived, saith the Apostle, Rom. 7.9. See Notes in locum.

Here I must remember you of [...] and [...] here used; when Christ came Herod was troubled; when there came news of a King. Adrian saw the Christians poor, and therefore had no fear of a King among them. It is worth the observing how the Apostle expresseth this, Rom. 7. very warily, sin taking occasion by the Law.

Doubt. 3. Did Death reign from Adam to Moses? what shall we then say of Abel, of Seth, of Enoch, of Noah, of Abraham, of Isaac and Jacob, &c. all which lived before Moses, of whom the Scripture gives honourable Testimony, that one was Righteous, another walked with God, &c.

I doubt not to say of these, and all other, that Death sometime reigned over them, and that all who were born into the world came of Adam the Transgressor, and have in themselves the simili­tude of Adams sin in their Seed, and in their institution, for they are not only the Children of sin­ners, but the Disciples also: Whence the Apostle saith, That the vain conversation is received by tra­dition from our fathers, 1 Pet. 1.18. But when they come to Age, and the Law written in their hearts is reveiled, and they have attained to the discrimen honestorum & turpium, and can distin­guish between good and evil, then they discern of things that differ; then some walk in the way of their Fathers, as the Scripture speaks of some evil Kings, or else they walk in the way of the Lord their God.

For instance, its said of Cain and Abel, that after certain dayes they offered sacrifice; Cain trans­gressed according to the similitude of his Father: But what shall we say of Abel? I know well, that in after times they were wont to sacrifice at the end of the year, when they had gathered their corn, which was a Law in Israel, Levit. 23.14.

But why may we not say of Abel, that Sin and Death at the first reigned even over him, till af­ter certain dayes he looked unto his Maker. Sure I am, it is said of Abraham, the father of the faith­full, that the Lord called him out of Ʋr of the Chaldees. And Joshuah in his Oration to the twelve Tribes remembers them, That their fathers dwelt on the other side of the flood in old time, even Terah the father of Abraham, and the father of Nachor, and they served other Gods, Josh. 24.2.

The like we may say of the rest, that according to the transgression of Adam, Death reigned over them, till God the Father made them meet (by faith) to be made partakers of the inheritance of the Saints in light, and delivered them from the kingdom and power of darkness, and translated them into the kingdom of his dear Son, Col. 1.13.

Observ. 1. Sin and Death hath a kingdom in the world, Amos 9.8. The eyes of the Lord are upon the kingdom of sin, [...], Ar. Mon. Regnum peccati, Wisd. 1.14. The kingdom of Death upon the earth.

Observ. 2. Deaths kingdom had a beginning in the world from Adam.

Observ. 3. The kingdom of Death is not from God, Wisd. 1.13, 14. contrary to their profane tenent, who say, God contrived a way to bring sin into the world.

Observ. 4. There is a time, when Sin, Death, and he that hath the power of Death, (i. e.) the Devil, reigns without disturbance. The strong man keeps the house, and all his goods are in peace: I was alive without the Law once: (See Notes in locum.)

Observ. 5. Sin, Death, and he that hath the power of Death reigns without disturbance but till Moses.

The Law, and Christ the end of the Law, Moses and Christ the true Moses, they make the trou­ble and disturbance: Moses he draws men away from their obedience and subjection unto sin; hence his name [...], Moses drew away the people from Pharaoh. When the news of Christ the King was brought to Jerusalem, Herod was troubled, &c. Matth. 2.3. The thirst of honour, pride of life is troubled at the humility of Christ, Luk. 23.2. We found him perverting the nation, [...], and saying, that he is Christ a King, Act. 17.6, 7. [...], men that have turned the world upside down: so they thought, when that which was above is turned downward, and that which was below turned upward; such were the men that counted the proud happy, Mal. 3.15. This is good news unto the humble, when they see the fallow ground is broken up. We have blessed the proud and covetous, whom God hates: Now we see, blessed are the poor, and blessed are the merciful.

This is the disturbance, that Moses and Christ make in the world, Demetrius. Act. 19.23. had gone on quietly in his trade of Goddess-making, till Paul taught, that they were not Gods that were made with hands; he could have thrived otherwise, by making Medals and Crucifixes: but this dangerous position could not be born with, They are no Gods that are made with mens hands: But because that would not take with all, but only with those whose profit was concerned, there­fore he made choice of a more general motive, that would take with all, the honour of Diana their great Goddess.

And we may conclude assuredly, that when men of corrupt minds, however they seem religi­ous, oppose the Truth of God, the sin that reigned in them, is now disturbed by the Law, whether it be pride or covetousness, or whoredom, or drunkenness; for these and many more lye hid under a form of godliness; when therefore such oppose the Truth, it's evident, that Moses is come, their reigning sin is disturbed: So the Apostle speaks of Jannes and Jambres, Magicians of Pharaoh, &c. 2 Tim. 3.8.

Observ. 5. Sin, Death, and he that hath the power of Death, reigns from Adam, i. e. causally, he enstated them, and they reign from him. The carnal mind, the spirit of opinion, and the know­ing knowledge (as the Chaldy turns, pissing against the wall) was brought in by Adam; and that reigns, and that hath its favourites among men; if any man be of our opinion, what ever his life is; O then he is good, he is an honest man, he is Orthodox, a good Christian: the carnal mind covers all their sins, and imputes righteousness unto them.

A great man, who was justly censured, they say, he was not of our side: Blessed be ye of the Lord, said Saul to the Ziphites, 1 Sam. 23.21. Drunkards, Whore-masters, abominable lyars, scoffers, they are right in their opinions, in their principles. Is it not thus amongst those, who would Monopolize, and impropriate Religion unto themselves at this day?

Observ. 6. The difference of reigns: Death came to the Kingdom by succession unto sin, and sin obtained it, by the treason of Adam; and such a Kingdom will not last, it reign'd from Adam to Moses. The Kingdom of life lasts from the second Adam, who brings life, and immortality to light through the Gospel; this Kingdom hath no bounds, or term, or end of continuance, it's ever­lasting.

Repreh. 1. This may give a check to the proud fleshly mind, which is death, Rom. 8. which puts forth, and sets up it self, and would gladly be a ruling in every man, and over every man, which because it is ugly and deformed, it hath gotten a form of godliness, under which it lurks; a visour of life, but under it lies death hidden, a carnal mind, which is death. This was figured by Saul, ambitious to reign, though God was departed from him; he persecuted David, to whom God had promised the Kingdom. Saul is a figure of Death and Hell, which is ever arrogating, and assuming to it self power and Dominion over the living. And because God is not with him, but an evil spirit, A­cheronta movebit, He will raise up Samuel, which the Witch calls, Gods ascending out of the earth, 1 Sam. 28.13. I meddle not now with that controversie, only I make this use of it to our present purpose, that the earthly spirit, the proud, carnal mind, ambitious of Authority and Rule, though God be not with it, it will raise gods out of the earth, out of the earthly mind; out of the wisdom that descends not from above, but is earthly, sensual and devilish, Jam. 3.15. For so the Apostle tells us, that he is turned into an Angel of light, 2 Cor. 11.14, 5. Who doth not easily discern this earthly mind, through the mantle of hypocrisie? What precedent hath the earthly mind for this? James and John would sit, &c. Matth. 20. Luk. 9.46. There arose a reasoning among them, who shoud be the greatest. Look what the growth of the Corinthians was, ye find, 1 Cor. 3.3. yet, 1 Cor. 4.8. ye are full, &c. full, when yet ye are but babes, and not able to bear strong meat, 1 Cor. 3.2. ye are rich in all spiritual graces, when yet they were but poor, Rev. 3. ye reigned as kings, as if made kings to God the father, when yet ye never learned to obey, ye reign, when yet ye never suffered with Christ. All this without us, for look what manner of men the Apostles were, vers. 9. So 2 Cor. 11.16. The false Apostles had boasted of their Authority, &c. The Apostle makes Apologie for himself, if he boasted a little, &c.

Repreh. 2. This reprehends those, who would be ruling and reigning over others; yet have not themselves gotten the rule of their own spirits, who assume unto themselves Authority and Power, which they say the Lord hath given them; yet cannot shew any power of the Lords ruling and reigning in themselves.

Alas! Quis custodiet ipsos custodes? Who shall keep the keepers? Where is that holy life? where is that Spirit, which rul'd the holy Apostles, and Elders of the Church? who challenge such Rule as Moses and Aaron had, and apply that unto these, envy us our authority? ye take too much upon ye, ye sons of Levi: Men claim authority and power to themselves, such as the Apostles and Ministers of Christ, and the Elders had; but where is the power of the Spirit? Since ye seek a proof of Christ speaking in me 2 Cor. 13. 2 Cor. 6.4. In all things approving our selves, as the Ministers of Christ, &c. à quatenus ad omne.

Many expect the honour due, and given to Moses and Aaron; but where is the meek spirit? Many think the Authority of Paul, and the Elders of the Church belongs to them; but where is the patience? Heb. 13.7. Remember [...], your Leaders and Guides (Marg.) wherein? they have been [...], such as the Eunuch desired: How can I understand, except one lead me? Act. 8. They have spoken unto you the word of God, in the way of faith, whose faith follow in the way of life, con­sidering the end of their conversation. Such Rulers, such Leaders, such Elders are worthy of double honour; honour from God, and honour from men.

Dehort. Let not sin reign: For why? we have Moses, and the Prophets: We have the true Moses: We have the second Adam; the quickning Spirit, or Spirit of life, to assist and fortifie us against it▪ Life is more powerful than death: Death is an Usurper, and the right belongs unto [Page 33] Christ, the quickning Spirit: It's said of Hezekiah, that the Lord was with him, and he rebelled a­gainst the king of Assyria, 2 King. 18.7.

A Type or Figure may be founded in contrariis aut similibus. 1. In things contrary one to the o­ther: Or else, 2. In things alike one to other.

Hitherto the first Adam hath been the Type and Figure of the second, in things contrary; for as the first Apostate Adam was the Authour of Sin and Death through the Devil, who hath the power of Death unto all his Posterity.

So the second righteous Adam hath been, and is the Author of righteousness, and life unto all his posterity.

I shall now insist no longer on the Type or Figure, as it is founded on things contrary one to other. Let us now consider this Type as it is founded on things alike one to the other.

A Type is properly a mark, made by striking, from [...], to strike, imprinted into some hard matter as wood, or stone: By it the LXX render [...], an image, Amos 5.26. The Image of something, which was a pattern to it, as a shadow answers to the body. [...], A pattern of something, ac­cording to which somewhat is to be made. So Exod. 25.40. [...], And see and make accord­ing to that pattern shewed thee in the mount, word for word: See and make, look first upon the pat­tern, and then work according to it; as he that writes after a Copy, looks on his Copy, and then writes: Artifex facit domum, &c. The Artisan makes the house, according to the Pattern of it, in his own brain.

And both these ways Adam is a Type, though in a divers respect.

1. He is a Type of something, which is a Pattern to him: And so Adam answers to an Image, unto the Idea of himself in the mind of God the Father. And thus as the child begotten by his Father, is the Image of his Father, who doth [...]. He makes another like unto himself, and such as he himself is. Thus Adam is a Type, in respect of God the Father, whose son he is, Luk. 3. ult.

2. He is also a Type, or Image, or Figure, in regard of somewhat that shall be like unto him: Now of this I shall first speak, and at this time; and afterward more especially, wherein this Type, and the resemblance thereunto consists.

1. First then, Adam is a Type of him, that was to come, i. e. both to the world, and to every one who waits for him, and expects him, Heb. 9.28.

The reason in regard of Adam: He is, as it were, the first draught of God's workmanship, as in pourtraying, limning, or drawing a Picture, the more dark colours are first laid on the Table: The Painter useth first a coal, and then more orient colours. And generally the first patterns of things afterwards to be polished, are of course Materials.

2. In regard of God, the great [...], his method is, he proceeeds ab imperfectioribus ad per­fectiora: The more imperfect therefore must precede. Besides, Christ is the promised seed; Some time there must be, between the promise and performance of it.

Observ. 1. Man then, according to his first draught is imperfect, in regard of what he shall, or may be. Adam the earthly man, is in order unto another, he is a Type.

Observ. 2. We see then the Scripture, especially, the Old Testament hath in it, Types, Figures, and Allegories. Adam is here expresly called a Type. The History of the old Creation, is a My­stery of the New Creation. The three first Chapters of Genesis, the Book of Canticles, &c. were not for every ones reading among the Jews.

Ye may be pleased to take an Essay out of Gen. 1.1, 2, 3. vers. 1. The Lord created the heaven and the earth. Esay 51.13. The Lord thy Maker hath stretched forth the heavens, and laid the foundation of the earth. yet vers. 16. A new heaven, and a new earth, 2 Pet. 3.13. Vers. 2. The earth was without form, and void, and darkness was upon the face of the deep, Jer. 4.23. Vers. 3. God said, Let there be light, and there was light, 2 Cor. 4.6. God that commanded the light to shine out of darkness. Omnia in fi­gura contingebant illis: All things happened to them in figures.

This I pray you, take notice of, because some weak and ignorant men, so dote upon the letter, and of that so much only, as serves to build them up, in their preconceived tenents and opinions, that they cannot bear a spiritual and mystical understanding of the Scripture; neither will they suffer the Spirit of God to exprress it self, as he pleaseth: Whence it is that they speak evil of the things they know not; they defame and reproach the Minister, and disparage his parts, and that, for that very thing, wherein indeed, he ought to be commended of them, (though he desires not theirs, or any others commendation) for that he gives the spiritual meaning of the Scripture; for was it not the Apostles commendation, 2 Cor. 3.6. God hath made us able Ministers, &c. And sure I am, it hath been the constant practice of all Pious and Learned men, the more Ancient, the more Pious, the more Learned, the more abounding with Spiritual, and Mystical understanding of the Scripture.

Observ. 3. Hence it appears; That Christ is the Truth, and that not only as opposed unto falshood and lyes: but as answering to the Type: The Law was given by Moses, Moral, Judicial, and Ceremonial; but Grace, Grace and favour with God, and grace and strength; to be obedient unto the Law, and truth correspondent unto the Types, and Ceremonies of the Laws, came by Jesus Christ: See Notes in Matth. 13.11.

Christ is to come. Adam is a Figure of Christ to come: When I say that he is to come, I under­stand not his incarnation; for so he is already come: nor only his general coming, when every eye shall see him.

Communia negliguntur, quod omnes curant, id omnes negligunt. Common things are neglected, that which all take care of, is neglected of all.

I speak now of his particular coming unto every Believer; who according to that order, which God hath put in things, hath first in him an earthly nature, and then an heavenly; he beareth first the earthly image, and then the heavenly; he is first [...]. Then [...], accord­ing to which the Apostle speaks, 1 Cor. 15.45, 49.

And this may be one Reason of this Point, Gods method in regard of the natural Adam.

2. Another may be in regard of the sinful Adam; For whereas the Lord had made our nature good, and very good, and had sown the seed of eternal life in it, [...], the envious man, the Devil sowed his tares, he hath interposed his sinful and wicked nature, and this hinders the heavenly man from his coming, and makes him future, and to come unto us.

Observ. 1. Whence, behold, O man, a threefold Adam, and that in thy self, according to the Scriptures: Two of these ye have together, 1 Cor. 15.47. The third ye have, 2 Thes. 2.3. called ex­presly [...], the man of sin, and this is proved, by what I told ye before, That sin is the child of the Devil, Jam. 1.15. For so he is here called, the son of perdition, Syr. [...], Revel. 9.11.

Why? but this you will say is Antichrist? the very same. But I speak not here, of any out­ward Antichrist. St. John tells us, there are many, and therefore no doubt, but there is one, yea, and a great one, at Rome; yea, and every where, where Christ the second Adam is opposed, in his Rule and Government. This inward Antichrist is he that makes the Antichrist at Rome, and all other Antichrists in the World.

This is he, that opposeth himself against the Christ of God in us, and exalteth himself, [...], above all that is called God. Now who is called God?

The Rulers of the people are called Gods, Exod. 22, 28. the Gods, Act. 23.5. The Ruler of the people; And I have said ye are Gods: The Rulers then are called Gods. And therefore that spi­rit within us, that exalts it self, and raiseth up its self above Rulers and Governours, that is the spirit of Antichrist, exalting its self under pretense of Religion, above Rulers and Go­vernours.

This was figured by the Prince of Tyrus, Ezech. 28.2. What is the Seat of God here, or the Tem­ple of God? 2 Thess. 2.4. but your bodies, your hearts, your spirits? 1 Cor. 3.17. which temple are ye: And, 1 Cor. 6.19. Know ye not, that your bodies are the Temples of the holy Ghost.

Now how did the Prince of Tyrus, or how doth Antichrist sit in the seat of God, or the Tem­ple of God? but as the same proud spirit is ambitious, even like Lucifer his father, to rule in the hearts of men, to domineer over the consciences of men, to force men to think, what he thinks; to believe, what he believes, to bind that spirit in us: Where the spirit of God is, there is liberty 2 Cor. 3.17. This is not the spirit of the heavenly man acting in the Apostles of Christ. O no: They never were ambitious of any such Authority, 2 Cor. 1.23, 24. Where the Apostle seems most to take upon him; yet even here: Not that we have dominion of your faith. O no: that's the property of the spirit of Antichrist, to rule in the hearts of men, and usurp the Throne of God.

Nor let any man think, that this is peculiar, and proper to the Church of Rome, and the Ro­man Antichrist: The spirit of Antichrist can disguise it self like Proteus, or Vertumnus, into mani­fold shapes: Sathan can transform himself into an Angel of light, and so his Ministers, 2 Cor. 11.14, 15.

But however he cross himself, yet where-ever, in what Church soever, there is an ambitious spirit, desiring to rule in Gods Temple, the hearts and consciences of men: we may conclude, for certain, that is the spirit of Antichrist, even like his father Lucifer, Esay 14.13. who takes up the same resolu­tion: And therefore, Esay 25.7. its called [...], the covering covered, and the veil veiled. Marg. And the Apostle calls it, the mysterie of iniquity working, 2 Thess. 2.7. This is the third Adam, that man of sin, interposing himself, between the first Adam, and the second, that is to come.

Observ. 2. Christ is [...], He that is to come, after the earthly Adam. The first man Adam, a living soul: the second Adam a quickning or enlivening spirit. Hence it is that Christ is propounded to us as future: Thus he is called, the desire of all nations, Hag. 2.7. The desire of all nations shall come. The hope of all the ends of the earth, Jesus Christ, that is our hope, 1 Tim. 1. Psal. 65.5. The hope of Israel, the Saviour, Jerem. 14.8. and 17.13. Gen. 49.19. where we say, the people shall be gathered, V. L. hath Expectatio Gentium; and the LXX [...]: The expectation of the Gentiles.

The promised seed. And hence it is, that the condition of those who live yet, under the Law, is described by waiting for, and expecting of Christ, Psal. 25.5. On thee do I wait all the day, Mich. 7.7. I will wait for the God of my salvation, Esay. 40.21. They that wait upon the Lord shall renew their strength, i. e. by Christ: So Psal. 59.9. because of his strength, I will wait on thee, so they are called a [Page 35] Generation of seekers, Psal. 4. Luk. 2.25. Simeon was a just man, and devout, waiting for the consolation of Israel, Joseph waited for the kingdom of God, Luk. 23.5.

Yea, they to whom Christ is come, and with whom they have fellowship according to the flesh; they yet expect further communion with him in the Spirit, 1 Cor. 1.7. ye are not behind in any gift, waiting for the coming of our Lord Jesus Christ. This he speaks to those, who had already fellowship with him, vers. 9. So Gal. 5.5. We, through the spirit wait for the hope of righteousness by faith.

What else means our Lord, Luk. 12.35, 36. Let your loyns be girded, &c. What else mean we, when we say, 1 Cor. 11.26. until he come? That we bear about in our bodies, the dying of the Lord Jesus, &c. 2 Cor. 4.10, 11. Heb. 9.28. Unto them that look for him, he shall appear the second time without sin unto salvation.

Doubtless, neither was it the Apostles intention, nor our Lord's, to put those to whom he spake, or they wrote, or us, in vain hope, of that which should never come to pass, but assure all, that they who expected him, should not hope in vain.

Observ. 3. Since Christ is the Truth, here typified by Adam, he must in reason, be more excel­lent than Adam. Thus the same Christ is typified, and signified by Joseph, Moses, Josuah, David, Solomon, &c. All which are Types of Christ, who is the Truth; all they were shadows, and he the body, Col. 2. And therefore Christ is more excellent than all these; as we say in our Greek Proverbs, [...]: Second thoughts, second counsels, second cares, second wills, &c. the more happy, the more wise, what's the reason? The first Adam will be first in counsel, he suggests his earthly thoughts, and cares; instances of this kind are many, Luk. 9. vers. 59. one, called to follow Christ, will first go hury his Father: Another will first go bid them farewel, that are at home. And our Lord likewise, because he had the first A­dam in him, though without sin, not my will but thine.

And mark it when ye will, when we are addressing our selves to some holy and religious duty, then, and then especially, we shall find some one or other worldly business to do, though we had none before, Old Adam then will set us a work: now because men take little notice of this, hence it is, that the earthly sensual life is lived by most. There is a threefold life, vita plantae, vita a­nimalis, vita hominis: So we men care what we shall eat, drink, wherewith we shall be cloathed, where we shall dwell, &c. after all these things do the Gentiles seek who live the life of the first Adam: and these best agree with him. And therefore the Apostle, 1 Pet. 4.3. Let the time of your life past suffice us, to have wrought the will of the Gentiles. Mean time the second Adam, the new man, though he be the great Counsellor; yet his advice is not hearkened unto. The poor mans wisdom is commonly despised, till it be too late, Ecclus. 9.16. And therefore it is not good, too suddenly to be resolved in counsels, nor to give heed unto the first thoughts, which are commonly from flesh and blood. Jehoshaphat was wise, after the advice of four hundred Prophets, he desired to hear a prophet of the Lord, 1 King. 22.6, 7. First, that which is natural, and then that which is spiritual.

Observ. 4. We learn then, what to judge of the world that now is, and that which is to come: I speak not here of that world which shall come, when we have put off our natural body, but of that future estate, which the Saints attain unto in this life, when they are delivered from this present evil world.

Thus the Scripture distinguisheth between [...], and [...], Matth. 12.32. It shall not be remitted in this world, nor in that which is to come, Mark 10.30. He shall receive an hundred fold in this time, and in the world to come eternal life, Luk. 18.30. and 20.34, 35. The children of this world marry; but not so in that world, Joh. 12.25. He that hath his life in this world: What worlds are these?

1. The first is Adams, or Edoms, or Esaus world.

2. The second is Christ's world, or Jacob's world, as it is called in Esdras.

1. Of Adams world, the Devil is the prince, Joh. 12.31. The prince of the world cometh, and 14.30.

And the Prince of the world maketh Princes under him, 1 Cor. 2.6. The princes of this word that come to naught.

And this world hath a wisdom proper to it, and the Princes of it, vers. 6. not the wisdom of this world, and the princes of this world, Jam. 3. fine.

And as there is a wisdom proper to this world; so there are lusts proper to it, 1 Joh. 2.15, 16. Love not the world: all that is in the world are the lusts of the flesh, the lusts of the eyes, and the pride of life. There are children of this world, Luk. 20.34, 35. And this world lieth in the evil one, 1 Joh. 5.19.

2. The world that is to come, is the Kingdom of the Messiah.

1. And he makes his subjects princes in all lands, Psal. 45.16. He makes them Kings, and Priests unto God his Father.

2. And he hath his wisdom proper to this world, 1 Cor. 2.6. We speak wisdom among them that are perfect, &c.

3. And as there are lusts of the present evil world, so is there a will of God, opposite unto [Page 36] those lusts, 1 Pet. 4.1, 2. He that hath suffered in the flesh, hath ceased from sin, that he no more should live the rest of his time in the flesh to the lusts of men, but to the will of God, 1 Joh. 2.17. The world pas­seth away, and the lusts thereof, but he that doth the will of God abideth for ever.

4. And whereas the world lies in the evil one, and his lusts, Gal. 1.3, 4. Jesus Christ gave himself for our sins, that he might deliver us out of the world of the evil one; [...], according to the will of God and our father. They who are delivered from this evil world are thought worthy of the world of the Messiah, Luk. 20.35. Such were the Disciples, so John. 17.11. Now am I no more in the world, but these are in the world, &c. Yet though in the world, yet are not of the world, vers. 14.15. They are not of the world, even as I am not of the world; and therefore I pray not that thou shouldest take them out of the world, but that thou shouldest keep them, [...], out of the evil, (i. e.) That thou shouldest deliver them out of this present evil world of the evil one, Gal. 1.4. who is the Prince of it.

Repreh. 1. This reproves the vain and proud boasters of Adam's perfections, and the powers of Nature, there have been such in all Ages, they were meant by the [...], the race of Nimrod; all vanity, is all man in his best estate, Psal. 39.6, 7. Man walks in a vain shew, LXX. [...], what­ever man, proud man thinks: The Lord knows the thoughts of man, that they are vain, that they are vanity it self, Psal. 94.11.

All what man hath, his powers, and faculties, or acts, they are no better than he is from whence they proceed; there is nothing sound in man, till he that is to come, be come, 1 Cor. 13.

Repreh. 2. But herein I fear the most of us are justly to be reproved, who are outwardly mind­ed, and carried by our thoughts only to Christ's outward coming, and to what Christ hath only done outwardly, and suffered, and mean time think little of his inward coming, his inward ope­rations and sufferings in our souls.

Whence I may boldly appeal to your experience, whether all the Festivals, bearing name from what Christ hath done or suffered, have not been generally observed by us, as if we had intended by them to have honoured rather the first Old Adam than the second, and the New; rather Adam the Type, than him that is to come? Truly Beloved, however we believe all the Articles of the Christian Faith, Christ born, Christ suffering, Christ crucified, Christ dead, Christ buried, Christ risen, Christ ascending, Christ sitting at the right hand of his Father, Christ coming again to judge the quick and dead; yet unless we believe every one of these, every one for himself, as Christ formed in me, and born in me (what advantageth it us?)

Repreh. 3. Those who flatter themselves with an opinion that he is present, who is yet future unto them. [...], I have found, men commonly say too soon: They embrace nubem pro Junone, an airy imagination, instead of the wisdom.

Repreh. 4. Those who deride our hope, and say, Where is the promise of his coming? 2 Pet. 3.4. Who slander the footsteps of his anointed, Psal. 89.51. Psal. 9.18. hereby is seen the patient abiding of the meek: Against these let me pray, Arise O Lord, put them in fear, or set a master over them. Selah.

Exhort. Since Adam is the figure of him that is to come, let us wait on him, and expect him un­til he come, good things are the things that are to come, Heb. 10.1. Let not the present thought bewitch us: Remember [...], the Crown of Righteousness and Life is promised to those who love his appearing, 2 Tim. 4.8, 9. They that love him not are accursed, [...], 1 Cor. 16.22.

Sign. Is the Law come? is Elijah come? Mal. 4. If these be not, ye are yet in your sins; so if yet ye be in your sins, Christ is not yet come: They who have this hope, purifie themselves even as he is pure: If Christ be come, he is wisdom, righteousness, sanctification, redemption, humble, &c. How is it possible that the Bridegoom should be come to thee, if foolish, disobedient, unrighteous, unholy, proud? &c. Mat. 9.15.

Consol. To those who wait long, and Christ comes not, they walk in the vain shadow, [...], Psal. 39. See Notes in Matth. 8.25. But be assured that he shall appear to thy joy, Isa. 66.5. The patient abiding of the meek shall not perish for ever, 1 Cor. 15.19. If we were in this life hopers only, &c. we were most miserable.

NOTES and OBSERVATIONS on LUKE III. ult. Being a further Explanation of the foregoing NOTES.

— [...].

—Who was the Son of God.

I Shewed before, that Adam is the type of him that was to come; which that we may di­stinctly understand, it is not enough to know in gross, that the one is the type and figure, the other the truth and thing typified by it; but more particularly to shew, wherein espe­cially the Analogie and resemblance between them both consists.

And this I shall now endeavour to do, comparing 1. the Original, common to them both, 2. the effects wherein they both agree; and 3. the common adjuncts or accidents which be­fell them both. 1. As for the first, ye have it in the Text; for as the first, so the second Adam was the Son of God, which is not to be understood of either: 1. Adam in his person only; but also 2. in his nature, according to 1 Cor. 15.47, 48. and first of the first Adam, what therefore the first Adam is in name? In handling of this, I shall first clear my way to the Text, and then come to the press handling of it.

The Text is part of the Genealogy of Joseph, the husband of Mary, vers. 23. touching this Ge­nealogy, and that in Matth. 1. many doubts are moved. Both these Evangelists in their Genealogy proceed divers wayes: 1. St. Matthew leads up the Line of Joseph by Solomon unto David. 2. St. Luke carries up the Line of Mary by Nathan to the same David. 3. From thence they both agree, in leading up their Line to Abraham: what Adam is both in Name and Nature I have sufficiently shewn: I am here only to shew how the first Adam is the Son of God.

The word [...] is not expressed in the Text, but is to be understood [...], from vers. 23.

It is commonly conceived, that the way of Filiation and Sonship is here different from that which we find, vers. 23. And therefore they commonly understand a Son or Child all the way to be begot­ten of the Father, but here in the Text to be Created; accordingly the Syriack and Arabick Texts, having all the way throughout the whole Genealogy rendered the word, which was the Son, &c. in this verse, they render the words thus, Adam which was of God.

The reason of this is, to put the distinction between the several wayes of Production, all the rest by Natural Generation; as the Father communicates his Essence and Being to his Child: this only by Creation.

That we may the better know the meaning of this, and how the first Adam is the Son of God, we must understand, that a Father imparts to his Child his Nature, his Name, his Nourishment and his Education, and is also provident for his Issue after him.

1. He imparts his Nature; a Son or Child is such an one as partakes of the Fathers Being and Life: This we understand from the description of Generation, [...].

Now because the Sons of God are extreme different one from other, God the Father [...], makes his Sons like unto himself after a different manner.

1. Some by Creation, and in the beginning of Time.

2. Another by Generation, and from Everlasting.

1. By Creation, unto these, as he communicates his Nature, Being and Life, so likewise nourish­ment, even evil Fathers they feed their Children, Matth. 6. God preserves man and beast.

There are Two things in Nature, whereof the whole Universe consists, Being and Life.

1. Being, whereby a thing is extra nihil, & extra cogitationem, whereby it is, and needeth not our thought and imagination to make it to be.

2. Life is that whereby that which is in Esse, or hath Being is active. Both these are in a most eminent manner in God, and therefore both these he imparts unto his Son.

He gives them also Education, instructing and correcting them: 1. Instructing, for he teacheth us more than the beasts of the earth, and maketh us wiser than the fowls of heaven, saith Elihu, Job 35.11. and who teacheth like him? Job 36.22. And he hath shewn thee O Adam what is good, &c. Mich. 6.8.

2. And as he teacheth Adam, so he chastens him, for what Son is there whom the Father chastens not? 3. Yea, and provides for him his inheritance, 2 Sam. 7.19. [...], This is the Law of Adam. But as there is a similitude in Nature, between the great God, and Father of all, and earthly Fathers: So is there a dissimilitude also, whereby God differs by way of eminency from all other Fathers; for whereas it is an natural act of Natural Parents to beget and bring forth their Children: Both Creation and Regeneration is of the pure will of God; 'tis as true of one as the o­ther; of his own will begat he us, Jam. 1. though the following words are proper to Regeneration.

[Page 38]2. The Sons of Natural Parents, after a certain time, are commonly divided from them; the Chil­dren of God our common Father, it is impossible they should be divided from him, yea, to have any Being, since the whole Creature, and Man, the abridgement of the Creatures, more depends on God than of it self, from whom every Creature receives his whole Being; so that if he take away his hand, the whole Creature falls into its own nothing, and hath the perpetual effluence of him, as the Sun-beams of the Sun, according to that of the Apostle, Acts 17.28. In whom we live, and move, and have our being.

But there must be Analogie and resemblance between the Father and the Son; and if so, how can Adam be the Son of God? for a Spirit and a Body are opposite one to another. Now God is a Spi­rit, and the father of Spirits: Adam is a bodily substance.

I answer, that supereminency and excellency of Essence and Life, which is in God the Father of all, exempts him from that too particular kind of Generation, which is below his manner of work­ing.

Observ. 1. Which withall discovers unto us, that fulness and redundancy of all Essences, Na­tures, Lives, Powers and Operations that are in God, according to his eminent manner of working; He is a Spirit, and the father of Spirits, yet is he the father of bodies also, the father of flesh and blood, the father of the rain, Job 38.28. The father of the mountains, Psal. 90.2. yea the mother that brings them forth. The Father of Adam, who was the Son of God.

Observ. 2. This discovers unto us our Great and Common Father, the Great God, and Father of all, Ephes. 4.6. who is the fountain of Being, Life and Motion, even he in whom we live, move and have our being, even he whom the Heathen worshipped, though they knew him not, but meant him under the name of [...], Act. 17. Oecumenius reports, That when the Persians invaded Greece, and the Athenians had sent Ambassadors to Sparta to desire their help; the Ambassadors met with the God Pan, who accused and upbraided the Athenians that they worshipped other Gods, and neglected him, and he promised them aid: when therefore they had obtained the victory, they erected an Altar unto him, with the Inscription of [...], To the unknown God.

Others relate, that when there was a great plague at Athens, from which none of their Gods could deliver them, they thinking that there might be some God yet, whom they knew not, ere­cted an Altar unto him; the whole Inscription was [...], To the Gods of Asia, and Europe, and Lybia, to the unknown and strange God. What they re­port of Pan, that hereby they meant Christ, is not improbable; for Plutarch relates a story in his Trea­tise concerning the failing of Oracles, that a voice came to one Thamus an Aegyptian Pilot sayling into Italy, [...], Great Pan is dead; which he was commanded to relate at Pelodes, which he did accordingly; and there was heard a great sighing, mixt with admiration. By this Pan, 'tis probable may be understood, the great shepherd of our souls; for not only, because this was done in Tiberius his time, but the Apostle himself applyes that Inscription unto God and Christ.

Observ. 3. Behold O man thy highest descent, whence thou art, and of how noble Lineage: Adam is the Son of God; not that we are so remote from God, as that we should count our Ge­nealogy up to Adam, the first man; The first man was so the Son of God, that every one of us also is as neer unto him, 1 Cor. 15.48. as is the earthy, such are they also that are earthly; and Act. 17.28. in him we live, &c. as also certain of your own Poets have haid, — [...], We are his off-spring; whose? even Gods: where it is worth our noting, that whereas Aratus spake this of Jupiter,

— [...],
— [...],

The Apostle applyes the speech unto the true God, who is the very same whom the Greeks under­stood by their [...], saith Origen and Irenaeus:

An dubium est habitare Deum sub pectore nostro,
In Coelumque redire animas, coeloque venire? saith Manilius.

And Virgil concerning the Souls of men, Aen. libr. 6.

Igneus est omnis vigor, & Coelestis origo.

Observ. 4. This declares the natural and genuine love of the great God unto mankind: How dear is a Child unto his Father? Even so God loved the world, with a fatherly love: Mark his fa­therly advice to his Son Adam, Of every Tree thou mayest eat, but of the Tree of Knowledge; It was a fair warning of what would follow, not a threatning of punishment, but a consequence in Nature, (Charior est superis homo quàm sibi) Man is dearer to God than to himself) He would not provoke his Child to wrath, according to his own Precept to his Children, Ephes. 6.4. and though Cham and Canaan were graceless Children, God the Father gave them his blessing, Gen. 9.1. God blessed Noah and his Sons, &c. And though Ismael was a bad man, yet I have blessed him, and made him [Page 39] fruitful, saith his Father, Gen. 17.20. Yea, though Esau were a profane person, and the type of Re­prob [...]s, yet his Father Isaac is said to have loved him, and blessed him from the Lord: yea, whereas the good man leaves an inheritance to his Childrens children; the good God leaves an inheritance unto his E [...]au, and his Children, Deut. 2.4, 5. yea, though Moab and Ammon were Children of an incestuous bed, yet the tender-hearted Father leaves not them without their inheritance, vers. 9.17. and will not have them be disturbed.

How should this endear us unto our dearest Brother, the Lord Jesus Christ; He is not ashamed to call us brethren: See how he claims kindred of the Jews, Joh. 8.

Observ. 5. Here then is some hope left for profligate sinners, and prodigal Sons if they return, Luk. 15.17. He desired to be only a servant, and that not [...], a Minister to his Father, but a mer­cenary and hired servant, and his Father restores him to favour, and makes him his Son. What were the Athenians to whom St. Paul spake, Act. 17. [...] they were Idolaters; so good, so patient, so long-suffering is our good Father toward his prodigal, degenerate, rebellious Chil­dren: But if any of our brethren, Sons of the same Father differ from us, though but in Opinion; (and alas! who is master of his own mind? who can command himself to think what he lists?) yet if any one differ from us in our own chosen Principles, out upon him, he is a wretch, he is a cast-away, he is any thing that's naught: But blessed be our God, and Father of all, we may be his Elect, though such mens Reprobates.

Observ. 6. Here is a ground of all honour to be given unto God, He is our Father: A Son ho­noureth his Father, and if he be a Father where is his honour? the Jews reckoned the Fifth Com­mandment for this reason in the First Table.

Observ. 7. This is a ground of brotherly love, we are all of neer kin, all Adam's Sons, nay, all the Sons of God, all brethren; where then is that brotherly love, which is the natural tye of bre­thren? those funiculi, those cords of Adam, whereby we are bound to love one another; those cords of our God, whence we are taught to love one another, 1 Thess. 4.9. Did not one God fashion us in the womb? Job 31.15. Have we not all one father? who is that? presently it followeth, hath not one God Created us? O then followeth an unanswerable question, Why do we deal treacherously, every man against his brother, by prophaning the Covenant of our Fathers? Mal. 2.10.

—pudet haec opprobria nobis,
Et dici potuisse, & non potuisse refelli.

He hath made of one blood all Nations, &c. Act. 17.26, 27. that they may seek God. But we, even because we seek God, we think we may envy one another, and hate one another; O thou Son of God, are these thy Fathers doings? dost thou learn these things of thy Father? Psal. 58.2. There is a great deal of Religion among us, but no love, no mercy, no patience, no long-suffering, no brotherly kindness; doth not Religion consist in these things? I wonder wherein the Religion of this present world consists! it's a Religion without Religion. That which Plutarch tells, that the Grecians appealed to the Judicatories of other Nations, because they had no Justice among them. I may say of Mankind, hateful, and hating one another: If we look for brotherly love, we must seek it among the Beasts; the Fowls fly by flocks, the Fishes swim together by sholes, the brute Beasts herd together, and fold together, yea, Birds and Beasts of sundry kinds, can endure the one the others noise, only men; nay, which is more strange, we who pretend Religion, cannot allow ano­ther his thought, that one should so much as think otherwise than we do; except a Bird of Prey, which sings not at all come among them, then they are hush.

Repreh. 1. This reproves those who look not at God as their Father, but look at Adam, at the next Father of their flesh; as commonly men look at those by whom they get profit or credit: He it is that teacheth thee to profit, and to get wealth, Deut.

Exhort. 1. To honour our God and Father of all; He that honours him he will honour, it's a na­tural obligation; He hath invited us to the marriage of his Son, our elder brother, and shall we come without our wedding garment? It's a feast of Charity; As many as received him, to them he gave power to be the Sons of God, Joh. 1.12.

Exhort. 2. To be followers of God, as dear Children, Ephes. 5.1. wherein? walk in love.

As the first Adam was the Son of God, so was the second, Luk. 1.35. and 3.22. The second Adam may be said to be the Son of God, either, 1. As born by eternal Generation unto the Father, or, 2. As born in time unto us, and in us, Gal. 4. Isai. 9. Ʋnto us a Child is born: 1. According to his Eternal Generation; so Prov. 8. See Hebr. 1. [...]. 2. As he is the Son of God, born in time, and unto us; we may consider him, either, 1. With reference to the Jews, in the fulness of time; or, 2. With reference to the Jews and Gentiles in these last dayes. 1. With reference to the Jews in the fulness of time; and so God made choice of Abraham, and singled him out of the world, lying in the Evil One, and made him a promise of Christ to be born of him; accordingly, when the fulness of time was come God sent forth his Son made of a Woman, Gal. 4.4. Hence it is, that Matth. 1.1. the Genealogy of Christ is carried up as far as Abraham, and no farther, to shew that this was the Heir promised to Abraham, and afterward unto David. Thus in Jury was God known, [Page 40] his Name was great in Israel, Operatus est salutem in medio terrae, God wrought salvation in the midst of the earth, Psal. 74.12. Salvation is of the Jews, Joh. 4.22. Accordingly Jerusalem was the place, where men ought to worship, vers. 21.

2. If we consider the second Adam with reference unto the Jews and Gentiles, in these last days. The Church of God is much more large, Joh. 4.21. Neither at Jerusalem, nor in this moun­tain; but the true worshippers, shall worship the Father in Spirit, and in Truth. In every place, men pray, and lift up holy hands, 1 Tim. 2.8. Hence it is, That St. Luke carrieth the time of Christ's genealogie up as far as Adam; as he that was born, the [...], the common good, the common salvation, Jud. vers. 2. Hence it is, that as he is said to be born of the Virgin, in fulness of time to the Jews, to make good the promise unto them. So he is said to be born of a Woman, in these last days to Jews and Gentiles, to make good the promise made to Adam, Gen. 3.15. Yea, and to Abraham, that in thy seed, all generations of the earth might be blessed: And thus we read, Revel. 12.1. Of this our Lord is to be understood, Joh. 16.16, 17, 24. A little while, and ye shall not see me, &c.

Observ. 1. Behold, Gods wonderful method, in dispensing the means of Salvation unto all men. Pointed at by the Poet,

Alter erit Typhys—
At (que) iterum, ad Trojam, magnus mittetur Achilles.

Christ born in Philistia, Tyre, and Ethiopia, Psal. 87.4, 5. Preached in Ephesus, Eph. 2.17. Crucified in Sodom, and Egypt, in Galatia, Gal. 3.1. Revel. 11.8. The Jews become Gentiles: and the Gen­tiles become Jews and Israelites, Mich. 5.3. Castal. whom he promiseth, to bring out of Egypt, Mich. 7.15, 19. Hos. 11.1. For the promise was made to the seed of Abraham, that should be as the stars of heaven, Rom. 9.24, 28. This is the son of God, the King of Israel. The Israelites indeed, [...], are such in whom there is no guile, Joh. 1.47. and of such an Israel the son of God is King, vers. 49. Thus the Jews typed by Judah made David King, 2 Sam. 2.4. then the other tribes, cap. 5.1, 2, 3. and in reducing David, Chap. 19.41, 42, 43.

Observ. 2. Behold then, here is the true Shilo come, i. e. the son of God; so Shilo signifieth his Son; the true Isaac; the son of the greater Father, Abraham. The true David born of Jesse, i. e. He that is, 1 Sam. 17.12. as Jesse signifieth, it's said of him, that he went for an old man, a type of the Ancient of days. The true Josuah, i. e. [...], the Son of Nun, who is that, but the e­ternal God: So Nun signifieth, Exod. 33.11.

But as the first Adam in his person, is not only here considerable, but in his nature also: So likewise, is here the second Adam to be considered. The Father, as he begat his Son in his person, so in his nature perpetually: For as such, as is the earthly, such also are they that are earthly, so 1 Cor. 15.47. Such as is the heavenly, such are they that are heavenly.

And thus the second Adam is born, not only to us, but also in us, according to which incorruptible seed, we are born again, Gal. 4.19. 1 Pet. 1.23. Jam. 1.18. being born again not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever. Here is the word made flesh, and dwells in us, Joh. 1.14. Zach. 2.10.

Analogies of spiritual sonship. 1. As God the Father of all imparted unto Adam, his Essence, his nourishment, his education, and an inheritance. Even so the Father of our spirits imparts to his children, the Divine Nature, 2 Pet. 1.2. He nourisheth us with his flesh and blood, the Word and Spirit of his Son. 3. He instructs us, and gives us the Ʋnction from the holy One, whereby we know all things. 4. He corrects and chastens us, that we may be partakers of his holiness, 5. He pro­vides for us an inheritance, Col. 1.12. Giving thanks to the Father, which hath made us meet to be partakers of the inheritance of the Saints in light.

Object. But the first Adam is a transgressor, Rom. 5. And his posterity transgressors from the womb, Esay 48.8. And how then can Adam be the son of God?

Surely this is not the spot of his children; nor herein do they patrizare. Adam had not this from his Father: O no, there is no unrighteousness in him, Psal. 92. ult. The envious man hath done this. Here then the third Adam hath intruded [...], of which I told ye before [...]. The son of Abaddon, and Apollyon, the son of the Devil.

Observ. 1. So that I must here resume what I observed before: That there are by the corrupt nature, three births in us: Two from God, and the third from Sathan: The two from God are, 1. The living soul: And, 2. The quickning Spirit. The third is the son of perdition, 2 Thes. 2.3. These three ye have typified in Shem, Ham and Japhet, Gen. 9. Shem, the divine nature: Japhet the humane, perswaded to dwell in the Tents of Shem; and the accursed Cham, the youngest intruding between them, the Son of perdition; in the Egyptian, whom the true Moses slew, and rebuked the Hebrew, Exod. 2.12, 13. Ye have all three hanging on the Cross together, Luk. 23.40. 1. As the tradition hath it, the one an Egyptian, of the race of Cham. 2. The other an Edomite, of the race of Esau: when the Son of God is truly known, crucified in us, Gal. 3. He draws all men unto him. But the Egyptian, the man of sin, whom he condemns, crucifieth, and mortifieth for ever. [Page 41] The Edomite, the natural man of flesh and blood, who is crucified with him, but in that day, he is with him in Paradise. Ye have all these three in prison together in Egypt, The true Joseph free, though bound, restoring the Butler to his honour, and hanging up the Baker, Gen. 41.13.

Observ. 2. Note hence, Gods order of procreation, and begetting Children, first, the first A­dam; who is corrupted by the man of sin, and then the second, to drive him out.

Observ. 3. This corrects a great mistake among us, we are often deceived; touching the birth of the second Adam in us; we sometime take the first born instead of the younger, as Samuel, so 1 Sam. 16. He mistook Eliab, i. e. God the Father, the light of the Law. Abinnadab, a good will wrought by the Father, yet is not the Son born; Shimna, 1 Chron. 2.13. i. e. heirs, who, 1 Sam. 16. is called Shamma, a man of name. The Son is not yet born; Thus they think that the seed of promise is born. Thus Eve, when she brought forth Cain, thought she had brought forth the promised seed. I have gotten the man, who is the Lord.

But the child will not blame the Father, when he lops the fruitful trees, nor when he treads the beautiful grapes: So God the Father dealeth with his Vine, Joh. 15.1. &c. his Church, neither ought his children to complain.

Exhort. Be ye followers of God, as dear children.

A Fragment, Ecclus. 33.14, 15. Good is set against evil, and life against death. So look upon all the works of the most high, and there are two and two, one against another; as therefore death, and he that hath the power of death, that is the Devil, hath had his reign, So life, i. e. Christ, and the prince of life, i. e. the same Christ, Act. 5. he also shall have his reign.

NOTES AND OBSERVATIONS UPON ROMANS VI. 19.

— [...].

As ye have yielded your members servants to uncleanness, and to iniquity, unto iniquity: even so yield your members servants to righteousness, unto holiness.

THE two parts of Universal righteousness are set down, [...]. And that sometimes in, 1. Metaphorical terms, as dying unto sin, living unto righteousness; and putting off, and mortifying the old man, putting on, and quickning the new. 2. Sometimes in proper and plain terms, Depart from evil, and do good, and ceasing to do evil, and learning to do well.

In the former part of this Chapter, the Apostle hath insisted on the former of these, largely dehorting, and disswading, from the service of sin.

2. In this Text, and thence to the end of the Chapter: he presseth the performance of the latter, the service of righteousness, the doing of good For if ye please to take a view of the verse I have read, its a brief of the whole, and contains in it, an exhortation to the free service of righteousness: That we would yield our members servants to righteousness, unto holiness, which duty is illustrated, a pari, from the like reason. That as ye have yielded your members servants to uncleanness, and to iniquity, unto iniquity. So now yield your members servants to righteousness, and holiness.

Which words we may resolve into these several Truths.

  • 1. We have yielded our members servants to uncleanness, and to iniquity.
  • 2. We have yielded them servants to uncleanness, and to iniquity, unto iniquity.
  • 3. We ought to yield them servants to righteousness.
  • 4. We ought to yield them servants to righteousness, unto holiness.
  • 5. As we have yielded our members servants to uncleanness, and to iniquity, unto iniquity: So we must yield our members servants to righteousness, unto holiness.

1. That we have yielded our members servants unto uncleanness, and to iniquity, will appear, if we explain.

1. What these members are? 2. What this uncleanness and iniquity is? 3. What it is to yield our members servants to uncleanness, and iniquity?

1. What these members are?

As there is an inward, and an outward man, so in reason, there must be parts and members of them both, as an eye, a foot, an hand, Matth. 18.8, 9. if thine hand, or thy foot offend thee, cut them off, &c. if thine eye, pluck it out; which we understand, not of the outward, but the inward mem­bers. The members of the outward man, are well known to all.

But because Animus or anima cujus (que) est quis (que) every mans Soul is himself: (So the word [...], which signifieth the Soul, is ordinarily turned a man's self, by the Chaldy Paraphrast, the Seventy, and our English translation:) Hence it is, because few men thus know themselves, [...], is a point of great wisdom; the members of the inward man, of the heart, the soul and spirit, are more used, and abused than known. They are our thoughts, our intentions, our appetites, our pas­sions our affections, out of the heart proceed evil thoughts, murders, fornication, these defile a man, Matth. 15.8, 9. which are, as it were, the members of our Souls: The members of the inward man [Page 43] inform, actuate, and give life unto the outward; the inward hand that stretcheth forth the out­ward; the inward foot that sets forward the outward; and the inward members being polluted, derive their uncleanness unto the outward: For a man may kill, steal, commit Adultery in his heart, Matth. 5. For out of the heart proceed evil thoughts, murders, adulteries, fornications, these are the things which defile the man within and without also, when we lend an hand, a foot, or eye, or other member, to an unclean, cruel, or covetous thought.

The word here used to signifie uncleanness, is [...]; whereby the LXX. express, [...], such words in the original, as signifie not only ceremonial pollution, not only such as come by touching of a carcase, one that had an issue, or an unclean woman, Levit. 15.2. Nor only that moral uncleanness of the flesh, contracted by Adultery, which we turn lewdness, Hos. 2.10. by which is mystically meant Idolatry, Then will I sprinkle clean water upon you, and ye shall be clean from all your filthiness, and from all your idols, will I cleanse you, Ezech. 36.25. For so Idola­try is reckoned among the sins of the flesh, Gal. 5.19, 20. But all manner of sin was signified by un­cleanness, Ezr. 6, 21. where sin in general is called the filthiness of the heathen. As also in the New Testament [...], especially signifieth, peccatum corporale, corporal pollution: Some sin or o­ther of the body, and so is ranked among them, 2 Cor. 12.21. Gal. 5.19. Ephes. 5.3. and therefore was typified by leprosie, Levit. 11. yet is it of larger extent: For as there is an uncleanness, acted by the outward members of our bodies: so likewise an uncleanness there is, which is acted by the inward members of our souls. And therefore the Apostle, 2 Cor. 7.1. distinguisheth it into the filthiness of the flesh, and of the spirit, proportionable to the two sorts of members, those of the inward, and those of the outward man; so that sin in general hath this name: Either, 1. From the want of, and opposition unto, that purity, and cleanness of the Divine nature, 1 Joh. 3.3. which was originally in us: Or else, 2. From want of the fear of God, which is clean, as the Psalmist speaks, Psal. 19. by which fear, men depart from uncleanness and evil, Prov. 16.6. Or, 3. From that positive spot and stain, which sin leaves upon the Soul, Deut. 32.5. Or, 4. And lastly, from conformity to the Devil, that unclean spirit.

This uncleanness, because it's irregular, and swerves from the rule of righteousness, and thwarts the law of God, it's called [...] iniquity, or lawlesness, which also may signifie that wrong, in­jury, and injustice, that's done unto our neighbour. This is of as large extent, as the former; for as the Law is the rule of righteousness testified by us, Rom. 3.21. So is [...], a lawlesness, the rule of iniquity, and unrighteousness. And therefore it contains in it, the genius or common na­ture of sin, for [...], 1 Joh. 3.4.

3. Unto which uncleanness and lawlesness, the members, then are servants, when they become subject, and obedient unto the command of sin, when the body is subject unto sin, Wisd. 1.4. when sin reigns in our mortal body, and we obey it in the lusts thereof, Rom. 6.12.

And that our members have thus been servants to uncleanness, and to iniquity, I suppose our own consciences may bear us witness, and prevent all further proof; if not, God, and Christ him­self, which is greater than our conscience brings in this strong evidence, and firm demonstration a­gainst us, Verily, verily, I say unto you, he that committeth sin, is the servant of sin, Joh. 8.34. But all have sinned, and come short of the glory of God, Rom. 3.23. And therefore all of us, have been ser­vants unto sin, and yielded our members servants to uncleanness, and to iniquity.

Which involves in it self, the cause of this service. Our own propense, and voluntary yield­ing of our members servants thereunto: the word is exhibere, that is, è penu rerum suarum, quod habet depromere, to bring forth, either good or evil; out of the good, or evil nature of the heart: So it fits the inward members, and it fits the outward as well; for it is, presentiam corporis proehere, to set the body in a readiness, they are all the Lawyers expositions of the words.

As a servant submits himself wholly, and with full consent, and without reservation, or relu­ctancy to his Masters will, I say to my servant do this, and he doth it; or as a well managed horse stands ready for the Rider to get up upon; for so the word [...], in propriety of language is used, not only in prophane Authors; but in the holy Scripture also; As Act. 23. vers. 24. [...], to make ready beasts, to set Paul on; for even so doth sin ride the affections of the soul, and the members of the body, as a merciless ruffian worries, and tyres the poor beast; so saith the prophet Jeremy, that the sinner turns to his course, as the horse to the battle, Jer. 8.6. quo iste velit, said he, who was mastered by his passion, St. James refers sin to the same original: Let no man, (saith he) when he is tempted, say I am tempted of God, for God cannot be tempted with evil, neither tempteth he any man: But every man is tempted, when he is drawn away, of his own lusts, and enticed; then when lust hath conceived, it bringeth forth sin, Jam. 1.13, 14, 15. But because an irregu­larity in the will, supposeth somewhat amiss in the understanding. Let us enquire, what the fail is there: The defect of understanding is ignorance or errour: Ignorance is either, 1. Meerly priva­tive, as that of Abimelech, Gen. 20. and that of Paul, 1 Tim. 1.13. I did it ignorantly: Or, 2. Pravae dispositionis, of evil disposition: as that of the Gentiles, Rom. 1.21. Ephes. 4.18, 19. They became vain in their imaginations, and their foolish heart was darkned, professing themselves wise, they became fools, they were alienated from the life of God, through the ignorance that is in them; because of the blindness of their heart: which ignorance proceeds either: 1. From the fallacy of the Devil, [Page 44] who casts a fair varnish, and sets a false gloss upon the Object, which begets a mistake, and mis­apprehension in the understanding; hence it is, that riches become deceitful, Mar. 4.19. Or, 2. From the sleight of men, and their cunning craftiness, whereby they lye in wait to deceive, Eph. 4.14. For every sinful man desires, and endeavours, to make another like himself: Or, 3. From that deceit­fulness of lust it self, that flattering, pleasing Harlot, in our own bosoms, which with much fair speech causeth us to yield, and with flattering of her lips, she forceth us, Prov. 7.21. All which laid to­gether, may make up a sufficient reason of this point, why we have yielded our members servants to uncleanness, and to iniquity, and withall make way, for application of it unto our selves.

1. It discovers unto us the odious, and abominable nature of sin, its uncleanness; what would we call a thing to make it odious and loathsom? The spirit of God forbears not to call sin such whatever it is. 1. What is it? Spots and blemishes? Is not sin such? 2 Pet. 2.13. Spots they are, and blemishes. These the eye abhors indeed, but not so much the fancie. 2. What then, corrup­tion? Is not sin such? The corruption that is in the world through lust, 2 Pet. 2.19. They are servants of corruption. Or, 3. Mire and Vomit: And is not sin the same? 2 Pet. 2.22. The dog is returned to his vomit, and the Sow that was washed, to her wallowing in the mire: Or, 4. Is it filth and defile­ment? Sin is such too, 2 Cor. 7.1. filthiness of flesh and spirit. 5. Pollution? and such is sin: This is not your Rest, it is polluted, Mich. 2.10. 6. What more filthy and loathsom to man, than the excrement of a man? Yet sin is such, Prov. 30.12. they are not cleansed from their excrement: So 'tis in the Original [...]: Or, 7. The rottenness of graves? yet sin is such, Matth. 23.27. the Scribes and Pharisees, are like unto graves, full of dead mens bones, and all uncleanness: Or, 8. The putrefaction of sores? such is sin too, Esay 1.6. wounds and bruises, and putrifying sores. 9. The menstruous cloath of an unclean woman, sin is such, Esay 30.22. thou shalt cast them away, as a menstruous cloath. Thus, and thus, the Spirit of God calls sin, to make it as odious unto us, as it is unto God: And I suppose, there's nothing else so abominable to our outward sense or fancy, which the Scripture borroweth not a name from.

But these you will say, should not have been named, they are so loathsom: Even so loathsom ought sin, this spiritual uncleanness to be unto us: For fornication, and all uncleanness and covetous­ness, and foolish talking and jesting, which are not convenient: Let them not be once named amongst you, as becometh Saints, Ephes. 5.34. namely abstinere à factis, cogitationibus, ac dictis immundis, to ab­stain from unclean acts, thoughts or words; Yea, so loathsom are some sins, that they are not named among the Gentiles, 1 Cor. 5.1. how much less ought they to be committed by us Christians? yet I would to God, we did as truly loath, and abhor sin, which is the only true uncleanness, and filthiness in the sight of God, as we abhor, and loath these things! we should not questionless so easily yield our members servants thereunto.

2. And a foul service no doubt it is, to be a vassal unto uncleanness (that's a second observati­on.) A service like that of the Israelites, whom the Egyptians made to serve with rigour, and made their lives bitter with hard bondage, in Mortar, and in Brick, and in all manner of service in the earth: Opera carnis, terrena opera, opera seculi, actus terrae, & lutea explere ministeria, saith Origen: A ser­vice, like that of the prodigal, Luk. 15.15. to serve, and feed swine: Such is the service of un­cleanness.

3. And such a foul hard service, every sinful man serves (that's a third observation) He is a ser­vant of corruption, 2 Pet. 2.19. a very drudge unto divers lusts and pleasures, Tit. 3.3. as the drun­kard is [...], Tit. 2.3. he is not his own man; a sworn servant to the pot, whom his ruling Master lust useth as it lists, like him that was possessed by the foul Devil, Mar. 9. It casts him sometimes into the fire, and sometimes into the water to destroy him. And the covetous wretch, a very drudg unto filthy lucre, Col. 2. Like those [...], of which St. Austin writes, Lib. de Ci­vitate Dei, cap. 10. That they extremely love, and keep the gold in Scythia Europea, and hinder all men from coming there to it, but use it not themselves, as if they were made only to serve it, or like Gardiners Dogs, as it is in the Italian Proverb; Neither eat they herbs themselves, nor suffer others.

Such a slave is the filthy Letcher, how free soever otherwise, [...]: saith St. Chrysostom, and he gives instance of both,

Joseph was a servant, yet not yielding to his own, nor to his Mistress lusts; was a free-man: His Mistress was a free-woman, yet more servile, [...], of all slaves the greatest slave to her own servant, because a very slave to her own lusts.

4. And as the service of sin, is a foul service; so a most unjust one it must needs be; For 'tis a service, and slavery to iniquity. A sinful man obeys unrighteousness, Rom. 2.8.

5. Yet how foul soever a servitude, how unjust a slavery so ever this is; such servants, such slaves we have all been; For we our selves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, Tit. 3.3. Among whom we all had our conversation in times past, in the lusts of our flesh, Eph. 2.2. 1 Cor. 6.11. Col. 3.7. And if we say, we have not sinned (and whosoever com­mits sin, is the servant of sin) we make him a lyar, and his word is not in us.

6. Notwithstanding, if we say, we must needs sin, we are lyars, and make him a lyar, and his [Page 45] word is not in us; who saith, that we have yielded our members servants to uncleanness and iniquity. Sin is a free voluntary act (this is the condemnation, men love darkness, because their deeds are evil) a yielding of the members servants to uncleanness and iniquity. A man commits sin because he loves it, and loves it, because he commits it, Joh. 2.

It proceeds not from any Fatal Necessity, or influence of the Stars; as Tertullian reports of igno­rant men: Thus Tully to excuse his Rebellion against Caesar, laid the blame upon Fatal Necessity. Deonerant seipsos, & mentis malae impetus, vel fato, vel astris imputant; much less from God: Let no man say, when he is tempted, that he is tempted of God, saith St. James 1.13. for he is intentator malorum; (so 'tis in the Latin) he suggests not evil unto evil men, neither tempteth he any man: No, no, Ecclus. 15.12. Say not thou it is of the Lord that I fell away, and say not thou that he hath caused me to err, for he hath no need of the sinful man; for surely God, who is the Essential Purity and Righ­teousness it self, can no more enslave us to uncleanness and iniquity, than the fire can moisten, or the Sun make dark. Directly contrary to that prophane tenent of some, who speak lies in hypo­crisie, and dare averr, that God in great wisdom contrived a way to bring Sin into the world, thereby to manifest the Glory of his Justice; Non simus tam fatui imitatores Dei, saith St. Hierom, Gods glory hath no need of mans lie. God is that light wherein there is no darkness at all, 1 Joh. 1. that Truth wherein is no errour or falshood, that wisdom wherein is no folly, that purity, sincerity, integrity and holiness, wherein is no iniquity, hypocrisie, lying, uncleanness: he forbids, hates and punisheth sin, therefore he is not the author of it; no, perditio tua ex te, thy destruction is of thy self O Israel, Isai. 13.9. And as contrary to their loose practice, who yield themselves up unto un­cleanness, and say it pleased God it should be so; like those, Jer. 7.9. who stole, murdered, committed adultery, swore falsly, and came and stood before God in his house, and said, we are delivered up, and 'tis free for us to commit all these abominations: And as ridiculous is their shift, who lay all the blame of their sins upon Adam, as if he were the Arch-plagiary that hath brought them into bon­dage, and groan, and whine under them; when they are blamed for them, as under a burden im­posed upon them, a penal calamity laid upon them, they have no hand in it, they cannot help it, it's none of ther doing: No, how then saith the Apostle here, That we have yielded our members servants to uncleanness and iniquity: but if this will not serve the turn, they have another fetch, the Devil, they say, ought them a spite. True it is, the Prince of the air rules in the Sons of disobedience, but the Sons of disobedience first yield up the rule of themselves unto the Prince of the air: The Devil rules in them, but first lust rules in their members; the Devil takes them captive at his will, but first they yield themselves captive of their own will; and therefore our Saviour, who attributes the lusts of wicked men unto the Devil, he attributes withall the lusts of the Devil unto wicked men, when they freely and willingly commit them: Ye are (saith he) of your father the devil, and the lusts of your father ye will do: The words in our English are obscure; the Greek words are, [...]. The lusts of your father ye will do. To sin is a voluntary, a free act, and proceeds wholly from our own choice; yet I deny not, but that after we have yield­ed our members servants, it is not then wholly in our own power to redeem our selves: As it is in a servants free choice, whether he will himself be servant unto another, but when he hath given up the right of himself, when sin hath bored his ear, and he become an obedient servant, it is not in his own power to free himself. A man may chuse whether he will cast himself head-long down a steep precipice or no, but when he is falling, and hath put himself out of his own power, he cannot then of himself recover himself: Though there is no doubt, but even in his fall he hath many velleities and wishes, he had not so done; yet is even this indirectly voluntary, and the con­sequencies of it, when he falls from one uncleanness and iniquity unto another, and yields his mem­bers servants to uncleanness and iniquity, unto iniquity: which is the second point.

See what enslaves those who otherwise are free-born. Adam the Son of God, and Cham de­scended from that Noble Stock of Noah, yet by sin he incurred his Fathers Curse, and became a ser­vant of servants; yea, which is very observable, the fruit of the sin of all Nations; the Aegyptians have been, and yet are the arrantest drudges, and which I wish they took notice of, who incurr Cham's sin, perhaps unadvisedly, while they uncover their fathers nakedness; not a Saint of God, but we except against his life for some sin or other, and yet which is worse, rather imitate him in his uncleanness and iniquity, than in his Graces and Virtues. The Israelites of the Stock of Abra­ham according to the flesh, yet sold under sin, Judg. 3.8. Cusham, Rishathaim, Ahab sold himself to work iniquity, 1 King. 21.20.

This makes for the Consolation of the poor despised ones, of how servile condition soever in this outward world. Are they freed from the slavery of sin, the servitude of uncleanness and iniquity? they are free men. 'Tis uncleanness, 'tis iniquity that makes a true slave in Gods account, not any the meanest outward condition: what a free man was Joseph?

This reproves those who contend and strive for their Civil Liberties, mean time betray and en­slave their Spiritual. Certainly the Liberty of the Subject is a precious thing, but how much more precious is the true freedom, the liberty from the slavery of uncleanness and iniquity, the glorious liberty of the Sons of God: When both cannot be had, 'tis better part with the former than this; which assertion notwithstanding cost Jeremy the loss of his liberty, manifold imprisonment, and [Page 46] deadly opposition from King Jehojakim and Zedechiah, and all the Princes and People, all the false Prophets who taught the contrary, while he perswaded them from the Word, to yield to Nebuchad­nezzar; yet the King and Princes, and the Prophets, and People, however they contended for their temporal freedom, continued slaves and vassals to uncleanness and iniquity.

Thus divers Cities of Germany contested with the Emperour for their Liberties and Priviledges, yet easily yielded themselves base vassals to their own lusts, and they had preachers likewise who taught them so; as St. Peter speaks, They promised them liberty, yet they themselves were servants of corruption: whence it is, that they are all swallowed up in the common ruine and desolation, such as we no where read the like in any history; yet such as we may justly fear in this Kingdom, if we stand only upon our Temporal Freedoms and Priviledges, and mean time neglect our Spiritual: so the Jews, Joh. 8. Servants wore Crowns when they went to God, Levit. 25.9. Confer Ainsw. Paraliel.

Wherein consists the true and perfect Freedom? wherein else but in our plenary redemption and deliverance from uncleanness and iniquity? and yielding our members servants to righteousness: There are, who conceive, that in that Golden Age, which e're long will appear, the Saints shall rule all the world; and hereupon many flatter themselves into a conceit, that all the world shall be their own, that they shall rule over their enemies, as their enemies have ruled over them; that they shall enjoy all pleasures and delights, &c. which fancy, is indeed no other than a kind of gross Turcism. The same errour which St. Paul blames in the Galatians, having begun in the Spirit, they would end in the flesh. For surely the true Christian freedom consists not in immunity or exemption from out­ward Governours, as the Apostle testifieth, where he saith, That he who is called a servant, is the Lords free-man, 1 Cor. 7. besides, it is the saying of the Lord our righteousness, if the Son make ye free, then are ye free indeed; otherwise exemption from an outward servitude, maketh no man truly free.

Lastly, if all the people in the Golden Age shall be righteous, Isai. 60.21. and all be made Kings and Priests unto God, Revel. 1. and all reign upon the earth, Revel. 5.10. Who shall they bear rule over? surely their true freedom is over their affections and lusts, when all their members are servants unto righteousness.

Dehort. From this servitude of uncleanness and iniquity; to call it servitude, it's argument enough to disswade us from it; it's the basest condition of all, nay, no condition; Servi neque ca­put est, neque status, saith the Lawyer; he is in nullo numero, he is nullius censûs; and shall we yield our members subject to such a condition, such as is no condition? but if the Master were good, the servitude were not ill, as was shewn before. Some Masters may be found were so good, that servants would yield their ears to be boared, and become their servants for ever; but this is a ser­vitude and slavery to uncleanness: To be a servant to unclean swine, and a swineherd, it's an ho­nest imployment, but this servitude it's a slavery and servitude unto the unclean spirits: Justa ser­vitus, a just servitude, either commends or allays and qualifieth the burden; but this slavery, 'tis to a most unjust master, for 'tis to injustice it self; he will have brick made, but he will allow no straw.

These are great aggravations, but there is yet a greater; we are free-men, Christ hath made us free, we are wont to stand fast in our liberties, and plead for them, (as indeed we may and ought) and say they were obtained with much blood: And may we not, ought we not to stand upon our Christian Liberty, which cost the Son of God his most precious blood? 1 Pet. 1.18. O then let us yield our selves servants unto him; he hath wrought the purging of our sins, Hebr. 1.3. he hath paid the price of our redemption, even himself, that he might redeem us from the slavery both of uncleanness and iniquity, Tit. 2.14. He hath given himself for us, that he might redeem us from all iniquity; there's redemption from one, and the other followeth, that he might purifie to himself a peculiar people, zealous of good works: His service is pure, and holy, and just, and equal, so saith Zachary in his time, That we being redeemed out of the hands of our enemies, might serve him with­out fear. Remember ye are bought with a price; wherefore 'tis the Apostles inference, and a just one, Glorifie God in your bodies, and in your spirits, which are Gods: Which is implyed in this par­ticle [...], a little word; but as many other little words are of greater moment than parhaps at first sight we are aware of. I am not ignorant, that [...] and [...], into and in are sometimes in the Ori­ginal Greek, as ב in the Hebrew, used promiscuously one for the other, yet some places there are, where the proper use of [...], into, is most significant. It will be worth our labour to take notice of a place or two, Mat. 13.52. Every Scribe taught [...], unto the kingdom, or, into the kingdom of God; the Syri. [...], many a man hath hearsayes of God's kingdom, but he is the learned Scribe indeed, that hath so heard, that he is taught into it; and the words following prove this; He brings forth of his treasury things new and old. As the Lord promiseth his people under the Law, Levit. 26.10. that they should eat the old store, and bring forth the old, because of the new; and he maketh good his promise under Joshuah 5.11. They did eat of the old corn after the Passover, and parched corn in the same day: this promise is yet further fulfilled under the true Joshuah or Jesus. The old and the new are the type and truth, the letter and the spirit, the fi­gurative and the spiritual, which whosoever brings forth out of his treasury, must in reason have before in his treasury; he must not bring it forth out of books only, but out of the tables of his [Page 47] heart, it must be in him, he must enter into the kingdom of God, and that in him. Thus 1 Pet. 1.25. The word of the Lord abides for ever; and this is the word [...], which is preached unto you; he speaks not only of the audible word which passeth away, but of that whereof the word we hear testifieth, which is the eternal word, the word which abides for ever; and therefore St Paul calls the Gospel the testimony of God and Christ, 1 Cor. 2.1, 2. The Gospel then is preached to the purpose, and we have heard to the purpose, when the eternal word is preached [...], into us, and hath a living form in us: The like sence is of this [...] in the Text, ye have yielded, [...], ye have incorporated your selves into iniquity, and have been all one with it: As the Apostle saith of the Ephesians, Ye were sometimes, not only dark, or in darkness, but darkness it self, as we say of a notorious villain, that he is scelus, wickedness it self.

This appears also by the phrase in the Text opposite unto this, [...].

Now, but why now? it requires our present and instant service of righteousness; the time pre­sent is all the time we have, for howsoever the Lord may vouchsafe unto his Church a longer time, yet to every one of us he allows but this present time.

1. De tempore non habemus nisi [...], All the time we have is but the present; what ever time is past, it is as dead to us, and that's it that may suffice us, 1 Pet. 4.3. what ever is to come, it hath yet no life: all we can make our own, and be sure of is the present. But more specially,

2. Now is the accepted time, now is the day of salvation, 2 Cor. 6.2. the Apostle there alludes to the Jubilee, the blowing of the Trumpet, the time of Christ and his Spirit, when the trumpet of the Jubilee was to sound, and liberty was proclaimed throughout all the Land, Levit. 25.16. when the servant was freed from his master, and one of his brethren was to redeem him, vers. 48. all which pointed at Christ, and our deliverance and redemption by him from our spiritual thraldom, under uncleanness and iniquity; so our Lord who best knew interpreted it, Luk. 4.18. The spirit of the Lord is upon me, he hath sent me to preach deliverance to the Captives, recovering of sight to the blind, to set at liberty them that are bruised, to preach the acceptable year of the Lord, and vers. 21. This day saith he, is this Scripture fulfilled in your ears, this day of Christ, who is hodie, Hebr. 13. and ful­filled it was then, and God grant it may be fulfilled now: for now, daily the spirit of God calls up­on us, to day if ye will hear his voice: Now, daily the trumpet is blown, proclamation made to the servants of sin, to renounce their masters, and yield their members servants unto righteousness; For this Liberty is not wrought by a strong imagination, which many a deluded soul calls faith, but it's really and truly wrought in him, where ever the Son makes free; if the Son make ye free, then are ye freed indeed, not only in conceit, as I shall shew anon.

He is our elder brother, and not ashamed to call us brethren, Hebr. 2.11. and to him it belongs to redeem us, as being our brother; so the Law was, Levit. 25. and he through death works a power­ful redemption; He overcame him who had the power of death, (i. e.) the Devil, and delivers or re­deems them, who through the fear of death were all their life time subject unto bondage, vers. 15. But now is the judgement, and now the Prince and Ruler of this world is cast out: This is that hard ma­ster, that tyrant whom so long we serve, as we serve uncleanness and iniquity, from whence we are then freed, when the Creature is redeemed from the bond of corruption, into the glorious liberty of the Sons of God: The Jubilee, or blowing of the trumpet, is the publication of the Gospel, the joyfull tydings of redemption through Christ: Lift up thy voice like a trumpet, Isa. 58.1. shew my people their transgression, and the house of Jacob their sins; let them know, that they serve not those ma­sters they owe services unto, they are now called to serve righteousness. Revel. 1.10, 11. and 4.1. Christ's voice is a great voice, the voice of a trumpet, the trumpet of Jubilee; the last trumpet hath sounded, to raise us up from the death of sin into the life of righteousness, Rev. 1.15. 1 Cor. 15. Psal. 89.15. And blessed, thrice blessed are they, who can distinguish the sounds of the trum­pet, know the joyful sound.

There are many trumpets blown, which give uncertain sounds: Alas! we are in Babel, in a confusion, we understand not one another, but only according to the false conceit, every man hath in his own heart; and therefore no man prepares himself to the battle, to go out of Babel. We think the only thraldom is without us, and that far enough, in the Babel at Rome; I excuse not them, I believe they have the best share of Babel in the whole Christian world; but while we all misun­derstand and misapply the Scripture, and mistake, and oppose one another, and continue still un­der the service of iniquity, we are in a Babel, in a confusion. Out of this Babylonian slavery and captivity under sin, uncleanness and iniquity, the Prophet and Apostle call us by the trumpet of Ju­bilee, Come out of them my people, come out of their slavery, out of the captivity of sin, unto the glo­rious liberty of the Sons of God. And blessed are the people that know the joyful sound, they shall walk in the light of thy countenance, in thy name shall they rejoyce all the day, the day of the Lord, and in thy righteousness shall they be exalted, Psal. 89.15, 16. Psal. 60.4. Cant. 2.4. Isa. 13.1, 2, 3.

That we may the better understand this, we must consider Gods threefold oeconomy and dispen­sation, under the government of the Father, the Son, and the Spirit; and these three, as in every Christian Man, so in the whole Church: These are commonly neglected and hudled all together confusedly, and without distinction, whereas there is indeed in Scripture a manifest distinction of them one from other.

[Page 48]1. The dispensation of the Father and the Son, as Rom. 3.19. We know, that whatsoever things the Law saith, it saith to those who are under the Law, vers. 21. But now the righteousness of God without the Law is manifested, being witnessed by the Law and the Prophets, even the righteousness of God, which is by the faith of Jesus Christ unto all, and upon all that believe, vers. 26.

2. Of the Son and Spirit, Joh. 14.25, 26. These things have I spoken unto you, being yet present with you, but the Comforter, the holy Ghost, whom the Father will send in my name, he shall teach you all things.

3. We have all three together, 1 Cor. 13.11, 12. I was a Child, I spake as a Child, I understood as a Child, I thought as a Child; there's the dispensation of the Father toward the Child, under the pedagogie and discipline of the Law, of which St. Paul speaks, Gal. 3. and 4. But when I became a man, I put away childish things: He understands the young mans age, the age of strength under the Gospel of Jesus Christ, the power of God; yet though the man be then strong, yet he hath not a clear sight of God, but sees through a glass darkly; he sees the back parts of God, Exod. 33.23. as yet he sees through a glass: But by the dispensation of the Spirit he sees God most clearly, Numb. 12.6, 7, 8. face to face.

Answerable to these three dispensations, are the three degrees of obedience, 1. to the Law, 2. the obedience of Faith, 3. the obedience of Charity.

Now of all these three dispensations, the [...], the now in the Text referrs to this time of Christ, this accepted time, the time of Jubilee, the day of Salvation, Christ the Redeemer challengeth this duty of us, which is the end of his redemption, That we being redeemed out of the hands of our enemies, uncleanness and iniquity, those who tyrannized over us, might serve him in holiness and righteousness all the dayes of our life. Let every one groan until the [...], in the Text, the time of Grace; for as the whole Church, so every member in it hath a time under the Law, when lusts rule in our members, Rom. 7. from which Christ the Redeemer in his due time redeems and frees us: This was figured Jude 3. Gal. 4.4. Observe, what is the true redemption wrought by Christ? what else but redemption from uncleanness and iniquity? for properly redemption is the buying again of that which was sold: Thus Ahab sold himself to do evil in the sight of the Lord, 1 King. 21.20. He was a very vassal of iniquity, and for your iniquities have ye sold your selves, saith the Lord, Isai. 50.1. Redemption therefore is the purchasing or buying again of that which was aliened and sold: And Christ redeems a man or people when he purchaseth and buys him again by his blood, and accursed death, from him that hath the power of death, Hebr. 2.14. and by his Spirit, from the earth, the accursed earth, Revel. 14.3. from iniquity, Tit. 2.14. Ephes. 5.25. from false Religion, 1 Pet. 1.18. from vain Conversation, from the vassalage and slavery of sin, uncleanness and iniquity; so saith the Apostle expresly, Tit. 2.14. Jesus Christ gave himself for us, that he might redeem us from all iniquity (there's one of the tyrants under which we are in bondage) and purifie unto himself a peculiar people, zealous of good works (there's redemption from the other slavery) the bondage of uncleanness.

This reproves the witchery and sorcery of the world: They imagine themselves redeemed, and free men, and righteous men, yet are they very drudges and slaves to uncleanness and iniquity; and therefore our Lord said, that the Spirit should reprove the world of righteousness. There is a world of ungodly men, who go masked under the visor of false righteousness, and false freedom, being unrighteous men, and servants unto divers lusts: A grand imposture and deceit, whereby the Sons of men are willingly beguiled: When they serve divers lusts and pleasures, live dissolutely and loosely, drunkards, covetous men, serving every base humour of those who can advance them, and make them some bodies in the world, popular men, [...], men-pleasers, and women-pleasers (the word notes both) as the Apostle calls them, Ephes. 6.6.

We are free men, and were never in bondage unto any (said the Jews) yet never was Nation more frequent in bondage than they were, so we. Though they live in this notorious and palpa­ble slavery (yet such is their civil madness) they fancy themselves free men, men redeemed by Christ, and servants of righteousness, just like those, Jer. 7.8. Ye trust in lying words that cannot profit; will ye steal, murder, commit adultery, and swear falsely, and burn incense unto Baal, and walk after other Gods whom ye know not, and come, and stand before me in this house that is called by my Name, and say [...], we are free (so the word signifieth) we are redeemed; thus the Jews, murderers and liars told our Lord, they were Abrahams Seed, free-born, and never in bondage to any, Joh: 8.33.

O Beloved! is it not the guise of this world, for those who yet pretend Religion to do thus, hate one another, slander, commit adultery, lie, swear, curse? &c. serve the world (that's their Baal, their Lord, as the word signifieth) serve their bellies, serve divers lusts and pleasures, yet do they not say they are free? we are justified, we are sanctified, we are redeemed by Christ: what contradictions be these! free men, are freed and delivered from the slavery of their sins, yet they serve their sins, and are slaves to them; can they be free, yet slaves?

Justified men are such as are dead with Christ from their sin; He who is dead is freed from sin, vers. 7. The Margin, according to the Greek, [...], he is justified, and the Syriack there is, set at liberty from his sin; now can men be justified from their sins, nay, set at liberty from them, yet be in bondage to them? be dead in trespasses and sins?

They who are redeemed, are ransomed, and brought again from their former Lords, and owners, their sins and iniquities, as the Apostle speaks, 1 Pet. 1.18. Ye were not redeemed with silver and gold, from your vain conversation, but with the precious blood of Christ. Now can men be sold to do evil, and be servants of iniquity, and live still in their vain conversation, yet be redeemed by Christ from their vain conversation? If the son make thee free, then art thou free indeed, Joh. 8. Thou art now redeemed, and free only by a strong fancy, which thou callest Faith, thou thinkest thy self free and redeemed, but thou knowest thou servest iniquity: I appeal to thee, what is there in thee to difference thee from an arrant slave to iniquity, but only the conceit thou hast, that thou art freed, and redeemed by Christ, which conceit thou callest faith? Now can such a conceit make thee free, and redeemed, otherwise than by imagination? judge impartially of thine own estate, He whom the son makes free, he is free indeed.

Thou believest that thou art redeemed, and freed from iniquity; when yet thou knowest, thou servest iniquity; Can thine opinion, conceit and fancy, which thou callest belief, make thee redeemed, and free?

I beseech ye, weigh this reason; that which a man believes, if it be true, must be, before he be­lieves it: otherwise he believes a lye; no mans belief makes the things he believes to be so: but the thing which he believes must first be, and then he believes it to be. Can the imagination of one of your servants make him a free-man? nor can thine imagination call it faith, if thou wilt, make thee redeemed, or free from sin, if thou serve sin; yet this is the false belief that deceiveth the whole world.

O wicked imagination! how hast thou corrupted the whole earth! Such is the deceiveableness of un­righteousness in them that perish; because they received not the love of the truth, that they might be saved and redeemed; For this cause God sends them strong delusions, that they should believe a lye; that they all might be damned, who believe not the truth, but have pleasure in unrighteousness, 2 Thess. 2.10, 11, 12.

The fourth point,, [...], unto holiness.

Righteousness and holiness, however sometime, they be distinguished one from the other; yet are they also, sometime confounded, and taken for the same. Thus, Luk. 1.75. That we may serve God in holiness and righteousness: And Ephes. 4.24. The new man is created after God, in righteousness and holiness: but that which most convinceth, is Heb. 12.10, 11. that which in vers. 10. The Apostle calls holiness, vers. 11. varying the phrase, he calls righteousness.

Hence it is, that not only the way, and means of attaining unto the everlasting life, communi­on with God and Christ; as where St. Paul saith, the unrighteous shall not inherit the Kingdom of God, 1 Cor. 6.9. and without holiness, no man shall see the Lord, Heb. 12.14. But also Christ him­self, the everlasting life, is called by both these names; for so Christ is not only the holy, and the just, but likewise, holiness and righteousness it self, 1 Cor. 1.30. Christ is made unto us, wisdom, righte­ousness, sanctification and redemption, and to come unto Gods righteousness, Psal. 69.28. and Rom. 6.16. is all one with [...], here, which signifieth, such an accomplishment of holiness and righteousness, that the holy and just man are entred thereinto.

Here I must remind you, how [...], into, is often understood: And as [...], even into iniqui­ty, is the accomplishment of iniquity: So [...], which is contrary to it, is the accomplish­ment of holiness, and righteousness, the perfecting of holiness in the fear of God.

The use of this phrase, is borrowed from the old Levitical custom of entring into the Sanctuary, for the Sanctuary of old was a type of Christ, who is the true Holy; LXX weeks are determined upon thy people, Dan. 9.24. and to anoint the most holy; Christ himself is the most Holy of holies; and the entrance into the Sanctuary, figured our entrance into Christ, and his righteousness, who is the Righteous, and the holy One, yea, the Holiness it self. And therefore as uncircumcision in the flesh, and any uncleanness, excluded men out of that typical Sanctuary. So uncircumsion in heart, ex­cluded out of the true holiness and righteousness.

Let them fall from one iniquity to another, and let them not enter into thy righteousness, Psal. 69.28. Thus also in that Mystical Temple, the Priests and Levites, the sons of Zadoc, were to enter in­to the Sanctuary, and minister unto the Lord, Ezech. 44.15, 16. Even so, the true Priests, those whom Christ makes priests unto God his Father, Revel. 1.7. The true Levites, the adjoyned ones, those who are adjoyned unto the Lord, and become one Spirit with him, 1 Cor. 6. The sons of Zadoc, i. e. the sons of the righteous one, as Zadoc signifieth, these enter into Christ, the true Sanctury. The true Holy of Holies, these minister, and serve him.

Observe the high promotion of Christ's servants, the servant of righteousness, if any man serve me, saith the rigteousness, him will my father honour, Joh. 12.26. The reward of this service is entrance into his Kingdom; that Kingdom is righteousness, and peace, and joy, Rom, 14.17. And the servant of Christ enters into all these: He enters into his righteousness, Psal. 69.28. into his holiness: in the Text, into his peace, Esay 57.2. they shall enter into peace, each one walking in up­rightness; they shall enter into joy: Well done thou good and faithful servant, enter into thy masters joy.

5. As ye have yielded your members servants, &c. So now, &c. It's a reasonable exhortation, to a [Page 50] reasonable service; if the Apostle should have required a greater service of us, ought we not to do it? How much more then, when he requires only that we should be as subject unto righteous­ness and holiness, as we have been to uncleanness and iniquity?

Truly, it is but equity, that the Lord requires of us; and a shame it were, should we not yield unto him. Thy feet before were swift to shed blood: Let them now be swift to deliver the oppressed. Thy hands were open to receive bribes, pilfer and steal: Let them now be as open, to relieve the wants of the poor and needy. Thine eyes roved and strayed after strange beauty, let them now look on the afflicted, and shew them mercy.

Thus Mary Magdalen had broydered her hair, as a net to catch young, foolish Amorettoes: The same she now useth to wipe the feet of Christ, Luk. 7. And generally, as we have imployed a­ny of our outward, or inward members in the service of uncleanness, and iniquity; so now, it is but reason, that we imploy them in the service of righteousness, unto holiness.

Repreh. Those who pretend deliverance by Christ, and liberty of the spirit, for the perfor­mance of wild, absurd, and unseemly actions, and such as are unworthy of the Lord Christ; un­worthy of his Spirit, unworthy of Christian Liberty: To say no worse of them; for the Spirit of the Lord alloweth no man liberty to do as he lists: Where the Spirit of the Lord is, there is li­berty: What to do? to be like unto Jesus, for we behold as in a glass, the glory of the Lord, with his open face, and are translated into the same image from glory to glory, by the Spirit of the Lord, 2 Cor. 3.17, 18.

2. Where the Spirit of the Lord is, there are the fruits of the Spirit, as love, joy, peace; and what­ever is conformable to the Law of God; for so the Prophet, I shall walk at liberty, saith he, when I keep thy Commandments. So that all the liberty, which the Spirit of God allows, is testified of in the Law of God.

The Apostle gives a general enumeration of all such, Phil. 4.8. Whatever things are true; what­soever things are pure; whatsoever things are lovely; whatsoever things are of good report, if there be any virtue, and if there be any praise, think on these things; and whatsoever liberty, is not testified of in the Law, must be an unlawful liberty.

Nor is it warrant sufficient, that a man be burdened with somewhat that's contrary to these things; for certainly, there are many evil spirits, which may burden men, and press them to do some unlawful action, which cannot be ascribed, unto the Spirit of God: What think ye of those more than four hundred false Prophets, who warranted Ahab to go up to Ramoth Gilead, and promised him prosperity?

What think we of Zedekiah, which made himself horns, wherewith Ahab should push the Sy­rians, till he should consume them? Certainly these men were perswaded by a spirit, but not by the Spirit of God, so to say and do.

For did not Ravellac and Felton, and others plead a great burden, and pressure upon their spirits for those murders, which they committed? And generally all Malefactors may do the like.

So that whatever actions are not approved, and testified of by the Law, or Prophets, or Go­spel of Jesus Christ: They cannot be said to proceed from the Spirit of God, but from some un­clean spirit, and false freedom.

Axiom. 2. As ye have yielded your members servants to uncleanness, &c. To iniquity unto iniquity.

The meaning of this point seems as plain, as it can be made in English, in so many words; yet is not so fully to be understood in our language, as in the Greek, because the case and manner of speech is varied otherwise, than it seems to be in our tongue, [...], Ye have yielded your members servants to uncleanness, and to iniquity unto iniquity.

Which phrase, and manner of speech, relisheth of the Hebrew Idiom, and implys a dispositi­on, in those who have yielded their members servants unto uncleanness, and to iniquity, to a pro­gress, and going on in that soul service, from bad to worse, and from worse to worst of all: As al­so it includes the end, both agentis & rei, both that which the sinner himself aims at, and also that which the sin it self tends unto, a kind of perfection in evil, spoken of Gen. 15.16. which is all the difficulty, I know in the words. Having in the former point, shewn what these our members are, what their uncleanness, and iniquity is, and what it is, to yield our members servants there­unto.

Nor is there any doubt of this truth, especially if we compare the testimonies of other Scrip­tures. Such is that of our Saviour; foretelling the abundance of iniquity in these last days, Matth. 24.12. And that of our Apostle, Rom. 1.29, 30, 31, 32. Ephes. 2.2. and 4.19. being past feel­ing, they have given themselves over unto lasciousness, to work all uncleanness with greediness.

But this will yet further appear, if we consider the reason of it, and that we may conceive from the nature of, 1. Uncleanness, and iniquity it self. 2. The Phansie, appetite, will and under­standing disposed thereunto. 3. The object, bewitching the appetite, will and understanding. 4. The Tempter, setting a fair gloss, and varnish upon the object. 5. God justly giving such up to [Page 51] be ruled by uncleanness and iniquity, who thus yield their members servants to uncleanness, and ini­quity unto iniquity.

We say, bonum est diffusivum sui, but so is malum: As for the iniquity it self, it's diffusive, and of a spreading nature, increasing it self both in gradual parts or degrees, and multiplying it self into many and several kinds, ye have them both together, Amos 5.12. Multa scelera, & fortia peccata; manifold transgressions, and mighty sins: And as it intends it self in degrees, and multiplies it self in­to kinds; so it extends it self also, like a gangreen to the infection of all the parts; or as a conta­gious leven, it levens the whole lump, of Spirit, Soul and Body, yea, all this continually; as the Na­turalists tell us, the Crocrodile most venemous grows while it lives: He that is wicked is wicked still, and he that is filthy is filthy still.

2. The direful increase of sin proceeds from the mistakes of fancy; for the fancy being the brood of the earthly man, and accordingly earthly and sensual, Rom. 8. and knowing no better thing than earthly objects, things neer of kin unto it, and delightful unto sense, it easily draws the concupi­scence unto them, which howsoever, according to Original rectitude, it propends unto good; and that bonum honestum, and is subject to the rational appetite, and so to right reason, as the Philoso­pher could say, and right reason to the Law of God. Yet having declined from that first integri­ty, unto the sensible, present and delightful good, which most what is dis-joyned from the true and honest good, it becomes more and more prone unto evil: As he that is falling down a steep pre­cipice, easily falls lower and lower, Dum in profundum venerit peccatorum, as the wise man speaks, Prov. 18.3. and draweth with it the superiour, the rational appetite, the will, yea, the reason it self: the [...], the rudder of the soul; as he that's sinking will lay hold, though on his best friends, and pluck them with him into the same pit of destruction: and the reason it self being brought off to that rebellious party; like Achitophel fallen off to Absolon, the faction grows so strong, that the heart gathers wickedness unto it self, Psal. 41.6. and iniquities prevail, and many Lords have do­minion over us, Isai. 26.13. envy, pride, wrath, gluttony, lasciviousness, idleness, an Heptarchy, a [...].

3. These are more intended and strengthened by the allurements of their present objects; as a steep descent and slippery way causeth oftentimes the unwary traveller to make more hast than good speed; and so to fall from one wickedness to another.

4. And needs must he go, as we say, whom the Devil drives: Satan invites him, and draws him on, both by laying fair colours, and appearances of holiness and righteousness upon iniquity, and by suggesting unto him lewd Principles, the strong holds and weapons of sin: As when Ado­niah would reign, he attempted the Kingdom by the help of Joab, that was over the Host, and Abiathar the Priest, 1 King. 1. whence it is, that ungodly men walk according to the Prince of the power of the air, the spirit that now worketh in the children of disobedience.

And 'tis an easie matter for Satan to bear rule in them who yield up themselves to be ruled by him; Difficilius his resistit, si hujusmodi tentatur, qui ad vitia aliqua ipse inclinatus est, & pronior ex­istit, saith Leo. And just it is with God to yield these up to be ruled by iniquity, who thus yield up their members servants to uncleanness, and to iniquity, unto iniquity.

5. And therefore God gives them up unto uncleanness, and to vile affections, and to a reprobate mind, to do those things which are not convenient, being filled with all unrighteousness, Rom. 1. and to become servants thereunto, Rom. 2.8.

Whence we may take notice of the increase of sin: The contagion of this Leprosie begins with a spot of uncleanness, and spreads it self in the skin, and defiles the whole man, Levit. 13.2. It kindles from a spark, then iniquity burns all before it like a fire, Isai. 9.18. Behold how great a mat­ter a little fire kindleth! Jam. 3.5. it enters into the Soul, and is conceived oftentimes only by a word, and concepta cogitatio carnem commovet ad concupiscendum, evil words corrupt good manners; profane and vain babling, saith the Apostle, increase to more ungodliness, and such words eat like a canker, 2 Tim. 2.17. sin hath no measure. 2. And as unsatiable is the tyranny of iniquity, for having gotten an hold in the Soul, it leaves it to iniquity in succession: As the Father left his slave as a Chattel to his Son, and he to his Son; and so the wrongful right descends from iniquity to ini­quity: Or as a Tyrant, having usurped a Power in the Common-wealth, betrays it to his Issue.

But the desire of Rule seems not so infamous, since some have not been ashamed to profess, that they dispensed with Justice it self, that they might aspire unto a Kingdom. That speech of the Poet, used by Julius Caesar is well known, ‘ [...]—’ But to be ambitious of a slavery, and that the very worst of all slaveries, the vassalage and slavery of sin; what infamy so base, so foolish? yet ungodly men voluntarily yield up themselves even un­to this slavery, and ambitiously affect the tyrannical succession of sin over them: As the Jews inured to the Dominion of a forreign Power, they refused the Lords anointed for their King, who would have made them free, and cryed out, They had no King but Caesar.

Yea, having been accustomed to the Rule of their Father the Devil, though they had so unequal [Page 52] a choice propounded to them, as the Prince of peace, and a mover of sedition; the author of life, and a murderer, the Son of God, and the Son of the Devil; so Bonaventure interprets Barabbas: Qui erant ex patre Diabolo filium Diaboli praeelegerunt; they chuse the Son of the Devil, though with rejection of the Son of God.

3. Hence also we may take notice of the reason, why there is so little true love among Christian men, whose character and mark is Charity: Our Saviour foretells and demonstrates it from the a­bounding of iniquity, because (saith he) iniquity shall abound, the love of many shall grow cold, Mat. 24.12.

4. This is the reason of all sinful designs, and wicked actions in the world, their [...] is [...], they are ruled by an irregularity, and lawlesness it self is the Law they are squared by, ini­quity hath erected her Throne in ungodly men, Psal. 94.20. upon which it sits, rules, decrees un­righteous decrees, and imagins mischief by a Law: Such were the Ordinances of Aegypt, Levit. 18.3. and the Statutes of Omri, Mich. 6.16. According to this Law they will be angry with their brother without a cause, Matth. 5.22. they will look upon, and lust after a woman, and commit adultery with her in their hearts, vers. 28. they will swear and take Gods name in vain, vers. 34. they will render evil for evil, vers. 39. they will hate their enemy, vers. 43.

Please ye see some Examples of proceedings, according to this lawless Law; 1. according to this Law, Naboth lost his inheritance and his life too, Jezebel, iniquity it self, checks Ahab, a servant of iniquity, as too remiss, too slack in the execution of this Law, 1 King. 21.7. Dost thou now go­vern the kingdom of Israel? up, eat thy meat and be merry, I will give thee the vineyard of Naboth the Jezreelite: Iniquity hath her servants and officers, men of Belial, whose mouths speak wick­edness, to bear witness for her; she hath her Elders and Nobles, to judge for her, and give sen­tence; and a cloak of Religion to cover all, and the business is done: Ahab take possession, God's Cause covers all.

2. Such another servant of wickedness was Shemaiah, Jer. 29. who checks Zephaniah, and the rest of the Priests for remisness; The Lord hath made thee a Priest instead of Jehojada the Priest, that ye should be officers in the house of the Lord; for every man that is madd, and makes himself a Prophet, that thou shouldest put him in the stocks: And why therefore hast thou not reproved Jeremiah of Ana­thoth? Necessity is a Law to the crooked generation.

3. According to this Law Herod proceeded against John Baptist, who told Herod, it was not law­full for him to have his brothers wife; but Herod found another Law, to put him up in prison, and take off his head, Joh. 14. and what Law was that, but [...]?

4. But if ever iniquity was mounted on her Throne, and imagined mischief as a Law, it was in the condemnation of our Lord, when against all Law, they would put to death the Author of Life; when they would put to a most shameful death, when they would crucifie the Lord of Glory, as the Apostle most elegantly; yet say they, we have a Law, and by that Law he ought to die; and what Law was that, but [...], but lawlesness it self? that Law which rules all lawless men, that light which guides the Sons of darkness; and if the light that is in thee be darkness, if the Law it self be [...], how great is that darkness? how lawless is that Law?

5. And how miserable then are the Subjects unto that Law, the servants of iniquity? they are Lorded over by iniquity it self; it was the Psalmists Curse upon his incorrigible enemy, Set thou a wicked man to rule over him, Psal. 109.6. But over wicked men rules iniquity, and wickedness it self: all their members are subject to the Law of their members; their members are not their own, but taken up by iniquity, their inward parts are full of wickedness, their brain is possessed with co­vetousness, Avaritia in capite omnium, Amos 9.1. and pride, that possesseth their heart, Prov. 21.4. So that the thoughts, memory, fancy, understanding, appetite, will, affections, all serve iniquity, and therefore the outward members cannot be free; their mouth is not their own, 'tis the mouth of wickedness, Psal. 107.42. they brag indeed that their tongues are theirs, Psal. 12. but it cannot be so, for they know not of themselves what to speak, but iniquity teacheth their mouth, Job 15.5. and fills it with cursing and bitterness, Psal. 10.7. and their tongue speaks pride, Psal. 17.10. and detraction, Psal. 140.4.

Their power and strength they have is imployed in the service of sin; their right hand is not their own, 'tis a right hand of iniquity, Psal. 14.4. so that their tongue and their doings are against the Lord, Isai. 3.8. and the whole man a man of sin, and all the parts and members servants of ini­quity; [...], as the servant complains in the Poet; and under the same slavery the Apostle groaned, Rom. 7. till he was deliver­ed by the Grace of Christ; Wretched man that I am, who shall deliver me from the body of this death?

And as it seems miserable to those, who know and feel this servitude, so much more miserable and lamentable is the case of those who bear this heavy burden, yet through long custome are insensible, and know it not; like one under water, who feels not the weight upon him. The old servant of iniquity submits and yields himself like a beast (so the word I told you signifieth) to his accustom­ed burden; as the Camel's inured to their load bend their knees when their burdens are laid up­on them.

And such a very beast is every servant of iniquity, and such a beastly life liveth many an one, [Page 53] who yet would be accounted a good Christian man; In his youth intemperancy puts a bit in his mouth, and leads him along, like an horse by the mouth, through riot and drunkenness, through chambering and wantonness, through excessive eating and drinking, and carding, and dicing, and whoring, and drives him about and about in a circle of the same painful lusts, like an horse in a mill blindfold, Impii ambulant in circuitu.

Then if any be set to break him, he is monitori asper, he is fat and kicks, and casts his rider, and like a wild Ass snuffs up the wind at pleasure, Jer. 2.24. then he's sick of the the farcions, and pride and vain-glory traps him, and he's hurried away with the humours of the time, e'en as the fool rides him, any foolish and hurtful lusts; at length in his old age covetousness catcheth him, and makes him a purchase for an unthrift, such as himself was, and lades him with thick clay, and rides him to the Devil. [...] all which sufficiently discovers the miserable condition of the servants of iniquity, and being advisedly and timely considered, may well make us all weary of that service, and perswade us to return unto our old Lord; to yield our members servants unto righteousness. That's the third point.

We ought to yield our members servants unto righteousness.

The righteousness here meant, is either,

1. Christ himself, who is Jehovah, Jerem. 33.15. the essential righteousness of God; and so that which is here called righteousness, vers. 22. is called God himself, being made free from your sins, ye be­came servants to God: or else,

2. By righteousness is here understood, that which Divines and Philosophers call Universal Righ­teousness; and so that which is here called Righteousness, vers. 16. is called Obedience: Of this Righ­teousness the Poet speaks in that known Verse, ‘ [...].’ In righteousness all virtues are contained; which, as that river which watered the Paradise of God, divides it self into four streams; these the Philosophers call the four cardinal Virtues: the very same which Solomon summs up, Wisd. 8.7. Righteousness (saith he) teacheth temperance and pru­dence, justice and fortitude: In a word, the Righteousness here meant, is either, 1. The God of our Righteousness; Or, 2. The Righteousness of our God. Nor is it much material, in whether of these two Notions we conceive of Righteousness, when the Apostle exhorts us to yield our members ser­vants thereunto, since God and Christ cannot be served of us, but by our service unto Righteous­ness, and when we serve Righteousness, then we serve God and Christ: Thus much our Apostle teacheth, Chap. 14. of this Epistle, He that in these things, (i. e.) in righteousness, peace and joy, serv­eth Christ he is accepted of God, and approved of men; and Zachary in his Hymn, That we serve God (saith he) in holiness and righteousness. Yet howsoever we take that phrase, it's but an improper speech; for surely a Righteous man cannot properly be called a servant unto Righteousness, since a servant is in bondage, and obeyeth out of fear, Rom. 8.15. Ye have not received the spirit of bondage again to fear, and by constraint and compulsion of the Law, Gal. 4.3. When we were Children we were in bondage under the rudiments of the world: But the Law was not made for a righteous man, 1 Tim. 1. and he whom the Son makes free is free indeed: So much we confess, that his service is perfect freedom: And St. Austin, Liberalitèr servit, qui Domini sui voluntatem libentèr facit: therefore the Apostle excuseth this phrase in the beginning of this verse, [...], &c. I speak after the manner of men, because of the infirmity of your flesh: Such is your weakness, you conceive in the beginning of your obedience, that to work the works of Righteousness, is a kind of servitude and bondage; it is not so, yet because your obedience comes off with pain and difficulty, by reason of your weakness, I call it service: so Oecumenius and others understand it. Unto this service we ought to yield our members. The Metaphor I told you was taken from the plyable submission of the Beast, the Horse or the Ass unto the rider: And there is a double necessity enforceth this duty; both, 1. Praecepti, of Command, for 'tis Gods command grounded on the right of Creation, Pre­servation, first Covenant, and second Covenant, and Redemption. And 2. Necessitas Medii; for having as it were cast our rider, and said in effect, that we will not have him to reign over us; and so become like the Horse and Mule without understanding, and like the beasts that perish: Most ne­cessary then it is, that if we would recover our former lost happiness (for it is the happiness of a beast to serve (saith Aristotle) we again submit our selves unto our God, and become again unto him as a serviceable beast; [...], like the patient Ass that our Saviour rode upon.

Such a Beast David professed himself, Psal. 73.22. I became even as a beast with thee: and the New Jerusalem shall be filled with such men, and such beasts: Jerusalem shall be inhabited as towns with­out walls, for the multitude of Men and Cattle.

This reproves the more than brutish restiveness of disobedient men, who rather yield their mem­bers servants to uncleanness and iniquity, than unto righteousness.

But this Point is a Theme too large to be fully handled at this time; let us therefore use it only as the Apostle hath left it unto us, by way of Exhortation unto our selves, That we would yield our members servants unto righteousness.

Nothing hath been hitherto spoken, but may serve for a reason inducing to the performance of this Duty, whereunto we may add this consideration, That since we must needs serve one of these two Masters, Uncleanness and Iniquity, or Righteousness and Holiness: 1. How filthy and abomi­nable, how unjust the service of sin is, it's a service to uncleanness, and to iniquity. 2. It's a fruit­less service; how shameful? What fruit had ye in those things, whereof ye are now ashamed? the wise man answers, There is no fruit, no reward unto the evil man, Prov. 24.20. 3. What, no re­ward at all? the Apostle answers, That the wages of sin is death: let no man deceive you with vain words, calling sin by names of diminution, as infirmity, frailty, weakness, tricks of youth; for these things the wrath of God comes upon the children of disobedience, Ephes. 5.6. one such trick of youth cost all the men of Sechem their lives, Gen. 34. and may cost us our souls. 5. Add to this the Pla­gium, what have we to do with anothers servants? our members are not our own, for know ye not that your bodies are the members of Christ, 1 Cor. 6.15. 5. The justice and equity in giving God his own, our members are his, [...], Rom. 12.1. 6. The dignity of his service, gloriosum est sequi Deum, it is to be truly free; without his service, all other freedom is slavery. 7. The reward of his service, it hath the fruit unto holiness, and the end everlasting life.

Unto which many like motives might be added, had we not already yielded our members ser­vants unto righteousness, yet seeing our eternal happiness or misery is concerned, let us examine whether so or no.

A servant is instrumentum, and therefore because an instrument, he is moved and directed wholly by the will of his Lord, his Agent; but he is animatum instrumentum, a man he is, and some active power he hath through God enabling to will, or not to will, to do, or not to do somewhat: that's implyed in that he is exhorted to yield, but being not sui juris, but subditus alienae voluntati, that power he hath of yielding is to be directed by his masters will, and what he doth is with an eye to him, and for his masters sake.

So that the obedient servant of Righteousness, in all, and every act he doth per se obeyes his ma­sters will; I say per se, for if at any time he do otherwise, it's wholly beside his own will; as a knife or axe hath a power to cut, and cuts well, if being guided by a discreet hand; but being not gui­ded by that hand may fall, and cut, what and how it should not, but that is by accident; and therefore the falls of the servants of righteousness are called by the names of such actions, as argue contingency, and such as no man of purpose would willingly do, wherein they are rather passive than active. Such are [...], Jam. 3.2. [...], together, Gal. 6.1. labi, errare, to stumble, to slip, to err, which no man in his wits doth, but against his will; for he wills that, and only that, which his master wills; such is the servant of righteousness, if such ser­vants we be, happy, thrice happy are we.

Whether we be such servants or no, the Apostles character will try us, vers. 20. When ye were the servants of sin, ye were free from righteousness: St. Jerome makes the reddition, which is plain out of the former part of the Chapter, Ità, & nunc liberi estote, ab omni peccato; and St. Austin se­conds him, Ad justè faciendum liber non erit, nisi à peccato liberatus esse coeperit justitiae servus: So the Apostle, We that are dead unto sin, how can we live any longer in it? vers. 2. He who is dead un­to sin is freed from sin, vers. 7.

But alas, this is an hard saying, how can we chuse but yield our members servants unto sin, while we wear the mortal garment, while we bear about us a body of clay?

But I beseech ye consider, did the Apostle, who makes this exhortation, suppose that we have an immortal body? doth he exhort us, as if we were in statu separato, and had glorified bodies? doth not our God know of what mould we are made? doth not our Church teach us to pray twice every day (though to our shame we omit it,) Grant that this day we fall into no sin, and vouchsafe O Lord to keep us this day without sin. Nay, St. Paul, as if he intended on purpose to prevent that frivolous objection, shews what the profession of a Christian man is, to bear about in his body the dy­ing of the Lord Jesus, that the life also of Jesus might be represented in his body; for we which live are alwayes delivered unto death, for Jesus sake, that the life of Jesus might be represented in our mor­tal bodies, 2 Cor. 4. yea in this very Chapter, Let not sin reign (saith he) in your mortal body, v. 12.

Oh but he speaks of peccatum regnans; of reigning sin; it followeth in the Text, that ye should obey it in the lusts thereof; then we obey it, when we yield our inward or outward members ser­vants thereunto: But that we need not at all yield unto sin, but may yield our members servants unto righteousness, it sufficiently appears, both from the nature of this, and all other exhortations, which suppose a power and ability given us of God to yield unto him, and close with the duty exhorted unto; Liberam excitat voluntatem, saith the Canonist: and from the wisdom, righteous­ness and goodness of our God, who neither would nor could exhort men to do that which he knows, man neither hath, nor may have an ability to perform; and therefore this exhortation, to yield our members servants unto righteousness, is directed even to those who are supposed to have yielded, or yet to yield their members servants to uncleanness and to iniquity, unto iniquity.

But alas! how can we yield our members servants unto righteousness? how can we but yield them servants unto uncleanness, and to iniquity?

How? deny thine ungodliness and worldly lusts.

But they are So importunate, how can I deny them? Thou hast power enough, to put off thy poor brother, who would borrow of thee, in his need. How wouldest thou answer an impor­tunate, and unmannerly Sutor, that should press to lend, or give him, that which is not thine own, but another mans? Is't not reason, is't not a satisfactory answer, that which thou desirest of me, it's none of mine own. Iniquity desires thy members, to lend it an hand, a foot, an eye: hast thou not a sufficient answer for it? my body is not mine own, what have I to do with it, further than to use it for my Masters honour? Should I use my Tongue, that was to bless and glori­fie my God, to blaspheme, swear, curse, flatter, lye? &c. God forbid. Should I put forth my foot, lent me, to walk in the ways of my God, to shed my Neighbours blood? Should I put out my hand, lent me, to work the works of God, to pilfer, steal, rob, do violence unto my Neighbour? Should I use mine eyes to gaze upon strange beauty, to enflame my lust? Should I take the mem­bers of Christ, (they are none of mine) and make them the members of an harlot? 1 Cor. 6.13. God forbid! Yes, yes: Thus we may reason, but who does so? wheres the strength and power to do so?

More do so than thou knowest of, or 'tis fit thou shouldst know. But 'tis easie to convince any man, that God hath given him strength enough: I'l name but one instance, there's the same rea­son of it, and all: Thou sittest perhaps at a well-furnish'd Table, thou hast eaten and drunken suffici­ently already to refresh nature, (Caetera vide in notes in Epist. in 1 Joh. 5.)

But the pretence of a mortal body, is so far from excusing sin, committed in it, that our blessed foundress reasoned thus to the contrary: Surely he lightly falleth into sin, that thinketh not himself mortal, &c. for to say the truth, if men knew themselves to be mortal, they should not so offend God by sin: They are the words of our blessed Foundress, in a Treatise of hers, for such a faith­ful servant of righteousness was the renowned Lady; The Lady Margaret, Countess of Richmond and Darby, that she served it with all her heart, with all her soul, and with all her mind, and with all her strength, with an holy exemplary life, with her pen, with her purse: She was the magnificent Foun­dress of this Colledge, which she builded upon the foundation of Gods house erected by another servant of righteousness, King Henry the sixth, of blessed Memory, who endowed it with competent maintenance for a Master, three fellows, and a proportionable number of schollars; which number of fellows, our pious foundress encreased to twelve, and the schollars to forty three, adding liberal maintenance for all. Dedi­cating her Colledge to the name of Christ, who is Melchisedeck, the King of righteousness. To whose bounty, and magnificence, a third servant of God, and his righteousness, that hopeful prince, King Ed­ward the sixth, added the thirteenth fellowship, and the three schollarships.

These, though Domini Dominantium, though free from all, yet after the Lords example, made them­selves servants unto all: As St. Luke saith of David, Act. 13. That he served his generation; and so did these serve their own generation, and ours too: Whose Royal Examples, many since have fol­lowed: As,

  • 1. Sr. Walter Mildmay, founder of the Greek Lecture, who gave a yearly exhibition to two Fellows, and six to as many Schollars.
  • 2. Mr. Wentworth, founder of the Hebrew Lecture.
  • 3. Mr. Bunting, founder of three Schollarships, and gave a yearly summ toward the maintenance of fire in the Hall.
  • 4. Mr. Rawlings, a fellowship.
  • 5. Mr. Risby, two Exhibitions to two Schollars.

Of our own also.

Dr. Tompson, Dr. Patison, Dr. Hawford, and Dr. Carry, sometimes Masters of this Colledge, have been also grateful Benefactors thereunto.

Likewise of Fellows, Dr. Watson, and Mr. Langham.

Of Schollars, Mr. Jennings, and Mr. Carr.

Of Pensioners, and Fellow-commoners, Mr. Boswell.

These, all these, were the servants of righteousness unto us, as [...], and [...], are used in Scrip­ture; They were servants of bounty, mercy, and liberality, that we might be the servants of righte­ousness: That we might serve, or honour the Lord Christ, according to the inscription of our Colledge.

In honorem Christi Jesu, & fidei ejus incrementum,

For this end also, let us use the help of our fellow-servants of righteousness, the Ministers of God: Such an one was St. Paul, who makes the exhortation unto us: He tells us, for what end they serve, [...], &c. admonishing every man, and teaching every man in all wisdom, [...], that we may present every man, perfect in Christ Jesus.

Yea, this is the work of Christ Jesus himself, [...]. To present us holy, un­defiled, and unblameable before him, Col. 1.

Unto all which we must add prayer, unto the Father of our Lord Jesus Christ that he would enable us, To yield all our members servants unto righteousness, to our Masters honour: That all our members (according to that ancient custom of marking servants) may be marked with his mark. That as we have received his mark in our fore-heads, in token of our Profession, so we [Page 56] would bear his mark on our breasts (as the Jacobite Christians are wont to do) in token that all our fear, our love, our joy, our desire, our delight, that all within us, is taken up for him: That we bear his mark on our Arms and hands, (as the Roman Soldiers and Servants were wont to bear their Masters and Generals mark,) in token that all our strength, all our activity is his, and to be imployed in his service.

That since our whole body is the Lords, we bear his mark in our whole body, as our Apo­stle, who exhorts us, gives us example in himself. I bear in my body, saith he, the marks of the Lord Jesus.

What marks are they? The impressions, and signs of conformity, unto his death. As he ex­pounds himself, 2 Cor. 4.10. always bearing about in our body, the mortification of the Lord Jesus. That because our Souls and Spirits are his, me bear his marks in our souls and spirits, his mark of love, and amity, one towards another; For Charity is his mark and the mark of his Disciples, Joh. 13. That we serve one another in love, Gal. 5.13. That every one of us love and please one another, not in his foolish humour, but for his good to edification, Rom. 15.2. That when we serve one another in Love, we serve our God also with one consent, Zeph.

Now the God of Love and Righteousness; the God, who is the Righteousness, and the love it self; grant us to be like minded, one toward another, according to the Example of Christ Je­sus, that we may with one mind, and one mouth, glorifie God, even the Father of our Lord Jesus Christ.

To him, with the Father, and the blessed Spirit, be all honour and glory this day, and for ever.

Ye know these things, if ye do them, blessed are ye.

Yea blessed, is that servant, whom his Lord, when he cometh shall find, so doing.

The most compendious way, to reconcile all differences amongst us. What is it, but to yield our members servants unto righteousness? For whence come our differences? All our differences arise, from our lusts, which war in our members, Jam. 4.1. Our envy, our pride, our covetousness, our uncleanness, our iniquity. Every man would be some body, and envies his Superiour, and thinks himself some great man; swells, and grows bigg with opinion of his own worth, and conceives much to be due to himself; as the Toad in the Fable envyed the bulk of the Ox: Such a venemous, and malignant humour, there is in the most of us [...], every man would be great; as Luther said, every man, though he cry down the Pope, he hath a Pope in his own belly: And Diogenes, when he trampled upon Plato's bed, and said, he trod down Plato's pride. Another answered him, at superbia majori, but with greater pride.

Every man thinks himself wise: Every man seeks himself, and his own excellency, which is the property of pride, and desires to over-top, and bring under another; and hence proceed all our differences, Prov. 13.1. only by pride comes contention, which never comes alone, ye find more company, 2 Cor. 12.20. debate, envyings, ( [...] the word is) wraths, strifes, back-bitings, Wispering, swelling, tumults, all symtoms of souls most dangerously distempered.

Now Beloved! I think I may boldly appeal to you; are not these the vitious humours, and epidemical Diseases of the times, all the Kingdom over? And if so, what is the cure? I am per­swaded there is scarce any reasonable, I am sure no religious man; but if he were asked the questi­on, what he thought, would set all things right again; he would say: If Christ and his King­dom were set up, all would be well. But how must that be done? Every man will have that done his own way, every man labours to support such a Kingdom, as he fancieth, like faces under build­ings, according as he is engaged unto a several sect, and that way he forceth upon others, for he calls it Gods way, when God knows, it is not; but every mans own fleshly mind: for whereas there is among ye envyings and strife, and contentions, are ye not carnal, and walk as men? 1 Cor. 3.3. But the Lord will have our differences composed his own way. And how is that? That all men, and every man yield his inward, and outward members servants unto righteousness. But what if any oppose this way?

This way never wanted opposition in the world, nor shall till the earth be inhabited by righte­ousness, 2 Pet. 3. But what course shall be taken with those who oppose themselves? Erasmus in an Epistle of his to Paulus Vossius, when now the Pope and the Emperour had raised a great Fleet, and a great army to send into Turkey, to enforce the Turks to become Christians. Erasmus gives them this counsel, You are now about (saith he) to convert the Turks with fire, and sword; were it not a more Christian way to send a company of Ministers among them? and instead of all your ammunition, to send a Ship full of Catechisms.

You blame the Turks for propagating their Religion by shedding of blood, and will not the Turks blame the Christians for propagating theirs the same way? Mahomet taught the Turks so to do; Christ taught not his Disciples so to do.

—Pudet haec opprobria nobis,
Et dici potuisse, & non potuisse refelli.

To that purpose Erasmus. And the Apostle speaks as much, 2 Tim. 2.24. The servant of the Lord must not strive, but be gentle towards all men, apt to teach, patient, in meekness instructing those who oppose themselves.

God and good men were long patient toward us, before we yielded our members servants unto righteousness, and should not we be patient towards others? until the same patient God will give them repentance, that they also may recover themselves out of the snare and captivity of the devil, and yield their members servants unto righteousness.

Consolation. To the servants of righteousness: they are doing their duty, they yield their mem­bers servants unto righteousness, they do their Masters business, and wait upon him, Psal. 123. As the eyes of servants are to the hand of their master, and as the eyes of a maiden unto the hand of her mistris, so are their eyes unto the Lord our God; they have no thoughts, no will of their own; all their thoughts, will, desires, hopes, fears, &c. are imployed about the service of the Lord: This is the condition of Gods servant, [...], one whom he takes neer unto him in immediate service: Other servants he hath as yet novices, who came but lately to his service, and these perhaps are not yet well acquainted with their Masters providence, nor so satisfied with the plenteousness of his house, but that sometimes doubts arise, what shall I eat? what shall I drink? wherewith shall I be cloathed? For satisfaction of such young servants of righteousness, let me ask of you, if one of you saw his servant industrious and painful, and wholly taken up with your business, neglecting his own im­ployments, and his own desires, &c. who among you would not take himself bound to provide for such a servant? I perswade my self many a man would as soon want himself, as suffer such a ser­vant to want necessaries: And hast thou a more hard opinion of thy Righteous Master, who is Righteousness it self, that he will be more hard toward his servant than thou art to thine, that while thou art wholly imployed in his service, he will suffer thee to want food and rayment? (and that is all he will have his servants desire in this life; having food and rayment be therewith con­tent, 1 Tim. 6.) Hear thy Masters old servant David, Psal. 58.10. and 37.25. I have been young and now am old, yet never saw I the righteous forsaken, nor his seed begging bread. Hear thy Master him­self, Isai. 65. rebuking his stubborn and disobedient servants the Jews, who when he called they would not answer, when he spake they would not hear, but did evil before his eyes: Behold saith he, my servants shall eat, but ye shall be hungry; behold my servants shall drink, but ye shall be thirsty, behold my servants shall rejoyce, but ye shall be ashamed, &c. ye shall leave your name for a curse, vers. 15. as it is this day: What men more hateful than a Jew is? what greater curse than to be made like the revolting Jews? The Lord shall slay them, and call his servants by another name; he shall call them his friends; I call ye not servants, but I call ye friends, Joh. 15.15. and 3. Joh. vers. last, sa­lute the friends by name.

Which of ye would not after long tryal of a faithful servant advance him? even equity would incline a man to such a kind of justice: so it wrought with Potiphar, Gen. 39. so with the Master of the prison, so with Pharaoh in respect of Joseph, so with Nebuchadnezzar, Belshazzar and Da­rius, in regard of Daniel, and his fellow-servants, Dan. 1.3, 5, 6. much more might it work with Solomon, 1 King. 11.28. Solomon seeing the man Jeroboam that he was understanding, he made him ruler over all the charge of the house of Joseph; and he leaves it for a ruled case, Prov. 22.29.

Now if ye, being evil, would yet so deal with your servants, how much more bountifully shall the just and righteous Lord deal with his? hear himself, the Lord our righteousness, Mat. 24.45, 46, 47. only he requires and expects thy faithfulness in discharge of that talent, he hath entrusted thee withal, and then thou shalt hear that joyful voice, [...], Mat. 25.21. Well done thou good and faithful servant, &c.

Means. Believe and hope in thy strong Redeemer, Joh. 8.30, 36.

Exhort. To free our selves from this abominable slavery. The Saints are free men, 1 King. 9.22. The kingdom of heaven is hid in three pecks of meal, and leavens the whole lump of spirit, soul and body. He that is dead is free from sin: O then let us die suddenly, shew forth the Lords death; kill the tyrant, no man could hinder thee. We are in a panick fear of losing our Religion; all the world cannot take away our Religion from us: Religion consists in binding our souls servants unto our God; all the powers of devils and men cannot loose this bond, only we may betray it: who can hinder us from serving our God? serving God is in righteousness, peace and joy, who will hurt us if we do this? the must suffer, 'tis our Religion: Our lusts, uncleanness, iniquity, these rob us of our Religion; it matters not of what Religion a man is of if he be a knave. O think of this when thou hearest an obscene, a lascivious, a proud, an angry, or any wicked word, or hast any such thought arising out of thy heart, take heed of it, it will eat like a gangreen, 'twill increase to more ungodliness. Iniquity began to work, and love to cool in Paul's dayes, at his first answer before Nero, no man stood by him, but all men forsook him, 2 Tim. 4.16. when they forsook their common assemblies, and gathering themselves together, Hebr. 10.25. why?

His meaning is, they were not gathered together [...], in one heart, one mind, one s [...]ul▪ so as it was in the beginning, Act. 2.1. and 4.32. and so as it shall be, when all the peo­ple shall be gathered together to Shilo, Gen. 49.10.

Mean time, who sees not that Love which is the mark of Christ's Disciples? Joh. 13. and which [Page 58] ought to be enlarged to God, our neighbour, and our enemy, is contracted into the love of a few, and those of our own opinion only, which is all one with self-love, which is the original of all ini­quity, as ye find it, 2 Tim. 3.1, 2. if in any mans breast Christ hath kindled that fire, which he came to kindle, the fire of love; so that he heartily loves God, his neighbour and his enemy, he is accounted ill affected: whence is this, but from the abundance of iniquity? our Saviours pro­phecy, if ever, is fulfilled in our dayes, because iniquity abounds, therefore the love of many is grown cold. O tyrannis peccatorum! O the tyranny of sin! Greg. libr. 12. §. 11. The righteous man is more merciful to his beast; he gives it some rest, sin none; We are debtors not to the flesh.

Observe the unsatiable appetite of a sinful man; he desires to be filled with the husks, but can­not: See Theoph. in Luk. 15.

1. Who will keep an idle servant? the Lord expects that we do all that he commands us, when ye have done all, say ye are unprofitable. 2. A servant, as such; sets not up for himself: 3. Not for another: Not for your enemy; my meat I ought not to give to Baalim: They that eat of my bread laid great wait for me; ye trod under foot the Son of God. We say, we go Sir, yet do not: but he that gives a cup of cold water, because ye belong to Christ, hath his reward; ye are of his Retinue.

Observe the cause of Gods wrath, and all his heavy judgements: The wickedness of men was great in the earth, and every imagination of the heart was evil continually; for this cause he brought in the flood upon the world of the ungodly, 2 Pet. 2.5. the sin of Sodom and Gomorrah was great, and their sin very grievous, Gen. 18.20. Therefore God turned those Cities into ashes, condemned them with an overthrow, making them an ensample unto those who afterward should live ungodly, 2 Pet. 2.6.

And to what other cause can we referr those, all the other heavy judgements of God upon his people? the whole book of the Judges is a large proof of this point, but more special those two National Judgements, the one upon Israel, 2 King. 17. where after a large Catalogue of all the great and manifold uncleannesses and iniquities of the Ten Tribes, vers. 17. They sold themselves to do evil in the sight of the Lord, to provoke him to anger: therefore the Lord was very angry with Is­rael, and removed them out of his sight, Hos. 9.9. Profundè peccaverunt, they deeply sinned: The o­ther upon Judah, 2 Chron. 36.14. All the chief of the Priests, and the people transgressed very much, after all the abominations of the heathen; therefore the Lord brought upon them the King of the Chal­deans, and that final heavy judgement of God upon that whole Nation, who killed the Lord Jesus, and their own Prophets, and please not God, and are contrary to all men: To fill up their sins alwayes, for the wrath of God is come upon them to the utmost; fulness of impiety required the fulness of Gods wrath: and can we expect other measure, beloved, from the Lord, upon the fulness of our unclean­ness and iniquity, the full vials of his wrath to be poured out upon us? Whence it is, that sin, and the punishment of sin have the same name, Gen. 4.7.13. and 19.15. Levit. 20.20. 2 King. 7.9. Zach. 14.19. a treasury of sin is the treasury of wrath, Rom. 2. Ains. in Gen. 4.7.

Did we believe the Truth, that tribulation and anguish is to every soul that doth evil; we would repent and turn from our evil wayes, but because we believe not; therefore, 2 Thess. 2.12. he sent them strong delusions.

Observe the great need of a Redeemer: the Apostle convinceth the Gentiles of this, and brings in a large evidence against them, that they were servants of uncleanness and iniquity unto iniquity. See a Catalogue of the crimes they are charged withal, Rom. 1.18. Nor were the Jews more free than the Gentiles; he convinceth them, Rom. 2. and are we any better than they? No, in no wise: for we have before proved both Jews and Gentiles that they are all under sin, Rom. 3.9. and if the former proof will not serve the turn, he recites the heads of their capital crimes, vers. 10-18. Here then is the triumph and glory of free grace, for all have sinned and come short of the glory of God, being justified freely by his grace through the redemption that is in Jesus Christ, Rom. 3.24, 25. Ephes. 2.1-8. Man falling would never cease till he came to the pit, did not the Lord lay hold on him.

Exhort. To free our selves from this abominable and insufferable thraldom, the slavery of our members under these tyrants, uncleanness and iniquity even unto iniquity: These many Masters they are [...], 1 Tim. 1. Men-stealers, ye call them Spirits, they rob God; Will a man rob God? Malac. 3.8. these rob God of man, and of his image in man, and enthral mans body, and soul, and all his members; they rob man of his God, more truly than they of the Tribe of Dan robb'd Micha the Idolater, Judg. 18.24. though that speech of his be full of argument, ye have taken away my Gods, saith he, and what have I more? Truly if our God be taken from us, what have we more? we complain, that somewhat else robs us of our God; but indeed it is our un­cleanness and iniquity that robs us of him; your sins have separated between you and your God, Isai. 59.2.

They hinder us from drawing near unto our God, from having communion with him, they kin­dle Gods wrath against us, and provoke him to plague us with divers diseases, and sundry kinds of death; and therefore it is excellent counsel, If any of you be a blasphemer of God, an hinderer, or slanderer of his word, an adulterer, or be in malice, or envy, or any other grievous crime (and these are the tyrants that rule over most men) bewail your sins, and come not to this holy Table; lest after the [Page 59] taking of this holy Sacrament, the Devil enter into you, as he entred into Judas, and fill you full of all iniquities, and bring ye to destruction of both body and soul; he'l enslave you from one iniquity to another.

These are the Plagiaries which rob us of our Religion, and steal away our hearts from our God and his service: How often hath every man here prayed, that he might ever hereafter serve and please God in newness of life? yet have these Plagiaries robbed us of the effect of our prayers, and enslaved us to iniquity, and tyrannized over our members.

Means. How shall we free our members from this servitude? O repent, that ever ye yielded your selves slaves unto them, trust to the Redeemer, the Lord Jesus Christ, and continue in his Word, his Word is the Truth, and the Truth shall make thee free; and if the Son make you free, ye shall be free indeed: How will he free thee? By conforming thee unto his death: 'tis the Apostles counsel, Coloss. 3.5. Mortifie your earthly members, that's the death, for he that is so dead is freed from sin: Kill these tyrants, spare not one of them: I am as tender of shedding blood as another, but here the greatest mercy is to be most cruel; why? 'tis your own argument, but I am sure more fitly and properly used: These are Gods enemies, these are true Amalekites, with whom God will have war from generation to generation. Amalekites! who are they? Delinquentes populum, they who turn us away from the service of our God; O spare them not, if ye love your God, spare them not: the sparing of them cost Saul his Kingdom, and it will cost us the Kingdom of Heaven, if we spare them, 1 Cor. 6.9. Gal. 5.21.

If we love our own Souls, let us not spare one of them: Saul spared those, who to us might seem most fit to be spared; the King of the Amalekites, and the best of the cattle, and these for sa­crifice: But the Lord will not have evil done that good may come thereby; he hates robbery, though for burnt offering: Let us not therefore spare one of them, though we pretend they shall be servants to us; like the Gibeonites, to draw water, tears of contrition; the sparing of these cost Saul his life, 1 Chron. 10.13. and an Amalekite had an hand in his death, 2 Sam. 8.9, 10.

Pray to the Lord for strength to subdue our iniquities, to send the stronger one that may sub­due them, and to receive us graciously: O Lord, other Lords besides thee have had the dominion over us, but in thy name we will trust.

Observe then who, and what ought to rule us, who else, or what else, but Christ and his Righ­teousness? That's the King that reigns in Righteousness, Isai. 32.1. He who shall judge the world in Righteousness, Psal. 9.8. The Prophet David foreseeing the coming of the Lord our Righteousness to rule and judge the world, exults and rejoyceth exceedingly, Psal. 96.10, 11, 12, 13. Say a­mong the Heathen, the Lord reigns, &c. for he cometh, he cometh to judge the earth, he shall judge the world with righteousness, Acts 17.31. To Judge, in the Sacred Tongue, is properly to Rule and Govern; such were all the [...], the Judges whom the Lord raised up to Rule his People, throughout the Book called of that name: And when they said to Samuel, make us a King to judge us, 1 Sam. 8.5. that is, to rule and reign over us: they chose unrighteousness to reign over them, and rejected the Lord and his righteousness, vers. 7. They have rejected me, saith the Lord, that I should not reign over them. When wicked men bear Rule, then iniquity reigns; and on the contrary, where-ever the Governours are good, there not the man, but God himself, and his righ­teousness bears rule: So said Gideon, when the People of Israel offered him the Government over them, Judg. 8.22. Rule thou over us, both thou and thy son, and thy sons son also: Gideon said unto them, I will not rule over you, neither shall my son rule over you, the Lord shall rule over you. O that there were such an heavenly moderation in all Governours, Secular and Ecclesiastical, that all and every one could be content, that God and his Righteousness should rule over them.

O that every man in this place could and would truly say, and endeavour to effect what he saith, I will not rule over you, the Lord shall rule over you. It was the speech of King Agrippa, as Philo reports it, [...] So St. Peter ex­horts the Elders, that they should not Lord it over Gods heritage, but be examples to the flock: Christ is the Chief Shepherd, the Lord and Master, 1 Pet. 5.

O that there were such an heart in all under Authority, that they would resolve, that the Lord should rule over them. Children must honour their Parents in the Lord, for that is [...], Ephes. 6. Righteousness must rule them; Fathers must bring up their Children in the nurture and admonition of the Lord: the Lord and his Righteousness must rule them: Ephes. 6.4. Masters give unto your servants that which is just and equal (justice and equity must rule them) knowing that you also have a master in heaven, Coloss. 4.1. The Lord governs in Righteousness, and the same Righ­teous Master must rule the Servants: Ephes. 6.5. Servants be obedient to your Masters, as unto Christ, not with eye-service, but as the servants of Christ, and doing the will of God from the heart, with good will, doing service as unto the Lord, knowing that what good soever any man doth, the same he shall receive of the Lord, whether he be bond or free. The good Servants are not the Servants of men, but of the Lord and his Righteousness. O beloved, did all orders of men, and every man in his rank, thus yield up themselves servants unto God and his Righteousness, what a golden age would presently appear?

No man would oppress another, no man would do violence to another, no man would kill or [Page 60] steal, or lye, Isai. 11. All the people would be righteous; every man would be subject to every man for his good; and God should be all in all.

As vers. 2. we are by profession dead unto sin; and shall we, so contrary to our profession, live in it? we are baptized into Christs death, we are wholly dead and buried with Christ; and all this, That the body of sin might be destroyed, that henceforth we might not serve sin; and shall we yet serve it? Christ is raised up from the dead, that we should walk in newness of life, and shall we yet walk in our lusts? in our lusts, that by our profession should be dead, ye are now alive unto God; can ye be dead in sin, yet alive unto God? vers. 12, 13. God and his Righteousness ought to reign in you, and therefore sin must not reign in you: vers. 14, 15. There is a Prolepsis; the motions unto sin are many, stirred up by the Law, Rom. 7.5. to which he answers, that you mistake your con­dition, Ye are not under the Law but under Grace.

Vers. 16, 17, 18. No man can serve two Masters; if therefore ye serve sin, ye are servants of sin, if righteousness, then are ye the servants of righteousness: But ye are free from the service of sin, and therefore that hath no more power, no more interest in you; no more than a Master hath power over ye when ye are made free: therefore ye are the servants of righteousness.

NOTES AND OBSERVATIONS UPON ROMANS VII. 9.

[...].—

For I was alive without the Law once:—

IN Chapter 6. our Apostle having discoursed, touching the dismission or discharge of our sin, from having any Rule or Authority in the Man: In this 7th he discourseth concerning the cessation, or ending of the Law, and the discharge of it also, from the Power and Dominion over the man, vers. 1, 6. and both these through the Grace of Jesus Christ.

In the discharging of the Law from his Power and Dominion over the Man, he had told us, vers. 5. That the motions of sins, which were by the Law, did work in our members, to bring forth fruit unto death, &c. which is a ground for a main Objection: For if the motions of sin be by the Law, it should seem the Law it self should be sin, or sinful; and then what difference were there, between the Law of Moses, and the Laws of the Heathen, which are sin and sinful? for the statutes or customes of the people are vain, Jer. 10.3. And if the Law were sin, the Lawgiver must also sin in making such a Law; and then what difference were there between Moses (to name only Moses) and the Heathen Law-givers, against whom the Prophet Isaiah de­nounceth a wo, Chap. 10.1. Wo unto them that decree unrighteous decrees, and write grievousness, which they have prescribed.

And truly both these would follow, were it so, that the Law per se, directly and properly were the cause of our passions and motions, stirred up in us by the Law, and of the fruits brought forth unto death: The Apostle therefore wisely and timely distinguisheth between what the Law di­rectly and properly doth, and what sin doth by occasion of the Law.

1. First he tells us what the Law directly and properly doth, vers. 7. What shall we say, is the Law sin? God forbid: and he proves it, For that which discovers sin to be sin, is not it self sin; But the Law discovers sin to be sin, And therefore the Law it self is not sin.

Now that that which discovers sin to be sin, is not it self sin, appears from hence, because no man on set purpose doth that which he knows to be sin, but what he thinks good, saith Dionysius Areop. because either true or apparent good, is that which all men naturally desire; Seeing there­fore the Law discovers sin to be sin, yea, forbids sin, yea, accuseth the sinner for sin, it cannot be the cause of sin, but rather indeed the cause why a man should not commit sin, and therefore the Law is not sin; no, the Law is holy, just and good, vers. 12.

But how then comes it to pass, that the motions of sin are stirred up by the Law?

This comes to pass by accident, not causally but occasionally; therefore 2. The Apostle shews what sin doth by occasion of the Law, vers. 8. Sin taking occasion by the Commandment it wrought in me, saith he, all manner of concupiscence; and vers. 11. sin taking occasion by the Commandment, deceived me; and vers. 12. Sin by the Commandment became exceeding sinful.

For greater manifestation of this, he transfers the business, as to himself, by a particular and per­sonal instance, which is the Text, I was alive without the Law once; wherein we have a two-fold estate of the man; 1. Before the Law came, 2. after the Law came: 1. Before the Law came; and herein for explication, two things must be opened:

1. Of whom the Apostle speaks this of himself, or some other man? when he saith, I was alive without the Law.

2. How he is to be understood, when he saith, he lived without the Law?

1. Who is this, I, and of whom speaks the Apostle this?

Who this I, in the Text, is, and of whom to be understood, there hath been, and yet is, among some, great disputation, such a strife, as was for Homer, by the seven Cities.

My purpose is, according to my profession, and my engagement, when I first entred upon this argument, without taking part, or siding with flesh and blood, and without acrimony, or bitter­ness, which commonly attend on controversie to endeavour (according to the irrefragable dictates of Gods everlasting truth,) to compose the differences among us, concerning the Law. And there­fore I shall not name the Disputants, lest I should revive their disputes.

They say Juvenal occasioned at least, many to be lewd and vitious, by too open, and plain dis­covery of their vices.

Some of the Ancients (that I say not also; some of latter times) who have presumed, by their Authority, to be Mallei haereticorum, to beat down hereticks, and their heresies, have in the event proved Mallei haereticorum, in a worse sence, the forgers, and contrivers of heresie. And whereas they thought to beat down a few, they have hammered out a many.

1. There are who understand this man in his pure naturals. But in what man can any one in­stance, since the fall, that was in his pure naturals, that this Text may be understood of him?

2. There are who understand this man to have been a rational man, since the fall; but was there ever any such rational man since the fall, without a law to regulate his reason? for surely he had either the written law, or the law of nature born of him.

3. Others conceived him to be a man under the Law, but that he could not yet actually be, as he saith himself, I was without the law once, and we now speak of him, as such, as without the Law: for the avoiding therefore of further disputes, we may understand, That the man here mentioned, is the earthly, the natural man; who, although he have had some knowledge of the Law, though the Law hath not hitherto wrought upon him; it hath not yet made any discovery of his sin; it hath not come home pressly to him, like Nathan to David, and said, Thou art the man: And if we understand the man in the Text, thus: It matters not much of what person de­finitly the Apostle speaks this, of himself, or of some other, since he himself, and all others have been in the very same condition.

But you'l say he speaks of himself; yea vers. 25. [...], I my self: what more plain?

Answer. He doth so, yet this may be docendi gratiâ, as we speak, as we are wont for instance sake to name our selves, or some other. Thus in the Civil Law, Titius and Sempromus are the subjects of many Law Cases. And we have persons also in our common Laws, who are the sub­jects of many Cases. But doth the Apostle use any such kind of Rhetorical Figure.

Answer. You shall judge, 1 Cor. 1. The Apostle reproving them for the contentions and divisi­ons among them, vers. 11.. It hath been declared unto me, saith he, that there are contentions among you. Now this I say, that every one of you saith, I am of Paul, and I am of Apollo, and I of Ce­phas, and I of Christ; Were Paul and Apollo, think you two of the persons, whom the Corin­thians strove for? ye shall hear him speak for himself, 1 Cor. 4.6. These things, brethren, I have in a figure, transferred to my self, and to Apollo for your sakes, that ye may learn in us, not to think of men, above that which is written; that no man be puffed up for one against another; a sin too too usual among us, and I fear more frequent, than it was in Corinth. However this may be true, that the Apostle spake of himself in the Text, or of another, I contend not, so we understand himself, or some other, to have been in this condition; as most certain it is, the Apostle, and every man else hath been, he lived without the law once. But,

2. How can this be understood, that he lived once without the law? What law is here to be un­derstood?

Here is again a controversie; what Law is here understood, the Law Natural, or the Law Moral?

It is not material, whether Law we understand, since the moral or written Law is founded in the Law of Nature.

But the question here is, how the man could live without the Law, since the Law followeth the sin close at the heels, as Jacob did Esau, and came into the world immediately after it, as I shewed thee before: Where the Apostle saith, I lived without the law once: The meaning is; he was so to the Law, as if the Law were not, as if the Law had been dead to him: and this Meta­phor he useth, vers. 4. ye are become dead to the law: Where he compares the Law to the Man, and those under the Law to the woman: He should seem therefore, rather to have said, the Law is dead unto you, than we are dead unto the Law: For the similitude was thus; as the Woman is free, when her Husband is dead, so are ye free, when the Law is dead. But that had been an odious speech to the Jews, to say the Law is dead unto you, and therefore he saith, ye are dead in the law, and it comes all to one and the same purpose: As thus:

Ye are dead to the law, and the law is dead unto you: So that ye have nothing to do with the Law, and the Law hath nothing to do with you, no more than living men have to do with those that are dead, I was alive without the law; the Law was, as it were, dead unto me; whence is [Page 63] appears, what life he lived, without the Law of Nature, or Law of God; where we must take notice of a threefold life: 1. Of Nature, 2. Of Grace, And 3. Of Sin.

1. Of Nature, when a man lives according to the Law of Nature.

2. Of Grace, when a man lives, according to the Law of the Spirit of life, which is in Christ Jesus.

3. Of Sin, When he lives according to the law of his members, according to iniquity, which is a Law unto him; I lived according to mine own will and pleasure, I thought, I lusted, I loved, I hated, I feared, I rejoyced, I spake, I did, I left undone all what I would; in a word, I thought, lusted, spake, did what I listed: I had no curb, no check, no tye of the Law upon me; I was a free-man, I was alive without the Law. For thus the word [...], which we turn to live, or be a­live, signifieth neither natural life, nor spiritual life here, but the life of sin, which is improper­ly called life, and more truly a death.

Thus the life of the man is that, wherein he is more principally imployed: The life of a drunk­ard, is to be drunk, vivere est bibere; of a Gamster, to game, of a covetous man, to covet, &c. and the nature of the man is so deeply moulded in sin, that it seems to be his nature; envy, pride is the nature, and life of the envious man, the proud man. Thus life is taken in the Scripture: Thus walking, which is conversation, living, in which ye walked, while ye lived in them, Col. 3.7.

The Prophet David complains, Psal. 38.19. Mine enemies live, and are mighty, live, i. e. they are lusty, sound cheerful, merry, frolick in their sins, and live without the law; why doth the living man complain? A man who lives in his sin, Lam. 3.39.

Vivamus, mea Lesbia—

Eccles. 6.8. What hath the wise man more than the fool? What hath the poor that knoweth to walk be­fore the living, i. e. before the rich, as the opposition intimates before, rich and voluptuous livers.

Thus to live is taken, 1 Sam. 5. vers. 6. where David instructs his young men, whom he sent to Nabal, Thus shall ye say, [...], to him that lives; that Vatablus understands, as if David should say, Do they fare well, as long as thou livest; as a flatterer said to Claudius, that set out the Ludi Seculares, which were kept every hundred year, and fell in Claudius his days, Saepe facias. But David is understood to speak otherwise, by our Interpreters, who add a proper supplement: Thus shall ye say to him, that liveth in posterity, for so to live, is taken by the voluptuous Poet.

—Vivamus:
Sera nimis vita est, crastina vive hodie.

Thus [...] is used, 1 King. 1.25. They eat and drink, before him, and say, [...], Let King Adoniah live, Chald. [...], let him prosper; Psal. 22.27. your heart shall live for ever, i. e. ye shall be merry and joyful. This appears also, by the contrary, as in the story of Nabal, 1 Sam. 25.37. His heart died in the midst of him, all his mirth and sport had an end.

The Reason. 1. In regard of the man. There is a necessity, that his natural, and earthly life precede, The first man Adam was made a living soul; the last man Adam was made a quickning Spirit: Howbeit, that was not first, which is spiritual; but that which is natural, and then that which is spiritual, 1 Cor. 15.45, 46, 47. Seeing therefore, the Law is spiritual, and tends to the advance­ment of the spiritual life. The natural life must precede, so that he must necessarily say, I lived without the law once.

2. A second Reason, is, in regard of the Law, for that was ordained for the lawless, saith the Apostle, 1 Tim. 1.9. as the means are ordained for their end; and therefore the end must be before the means; the lawless man living before the Law: So that had there not been a man who had lived lawlesly, and without the Law, there had been no need of a Law. But what we say of po­sitive Laws; is true also of Gods Law, Ex malis moribus ortae sunt bonae leges: The man is first dis­eased, and then Physick is prepared for him: First, the man lives without Law, lawlesly and dis­obediently, (that of the soul is the most deadly disease;) and then the sound, and healing doctrine of the Law is prepared for him; for the law was added (saith the Apostle) because of transgressi­on, Gal. 3.19. transgression therefore must precede, and the man must first live without the Law.

3. In regard of the Law-giver, who is the only wise God, and therefore well knows how needful a Law was for the man, so long as he lived, for had Christ and his righteousness lived in the man, or had the man believed in Christ, who is the power of God, and loved Christ, who is the righteousness of God, there had been then no need at all of a Law, to compel him there­unto: Why?

Because the man, then through faith in Christ, the power of God, and through love of Christ, the righteousness of God, should live in the righteousness of God, witnessed by the Law, and the [Page 64] Prophets, which is that life, which God requires. Now if the man lived that life, which God requireth, what need he a Law to compel him so to live?

[...];

Saith he in Homer, Why dost thou spurr a free-horse: The law was not made for the righteous man, 1 Tim. 1.9.

But whereas, that the Lord saw, that the man had no will unto the righteousness of God; nor faith in Christ Jesus, but was wholly inclined unto his own lusts, and his own will; and that sin, and the man were all one, he saw it then needful to give a Law. But for what end did he give the Law?

That the offence or sin might abound, Rom. 5.20. A strange end a man would think. Why? is he delighted with sin? yea, with the abounding of sin?

God forbid! that we should impute sin, or delight in sin, unto our God, who is the righteous­ness it self: yet may we say in a good sence, that the Law came, and was given of God, the Law­giver, that sin might abound; As a Physician prescribes a preparative in a course of Physick, to dissolve the malignant humours, which were before united together, and to make them flow, and abound. According to this we understand St. Paul, 1 Cor. 15.56. The strength of sin is the law; for by occcasion of the Law, sin puts forth her whole power and strength to oppose it; and so discovers it self to be, what it is: As when the Ark of God came into the Camp, the Phi­listines cryed out, Wo unto us, 1 Sam. 4. That's a second reason in regard of the Law. A good Artist makes choice of the coursest and vilest ground to work upon, his art is best seen in it: And our God doth so: He takes a Publican, an Harlot, a sinner to work upon, by his Law; such an one he takes, as first lives his own life, a sinful life, and him he corrects, and Disciples, and teacheth by his Law, and brings him unto Jesus Christ: A Physician: And even so, the Lord works in Nature.

Observe the method of the God of order, in bringing men to the Christian life, he makes choice of him, that lives a sinful life, he proceeds ab imperfectioribus, ad perfectiora: the grain of Wheat must first fall into the ground and dye, and then ariseth the green grass, which seems to be the life of that that's dead, but that must bear many a cold blast, ere it bring forth the blade, and then the ear, and then the full corn in the ear.

The first seed of the woman Eve (the Mother of all living) was Cain, and she thought, she had gotten the man from the Lord, then Abel, then Seth; Abraham had first Ismael, then Isaac; and Isaac first Esau, then Jacob. Jacob had first Ruben, an incestuous person, his first born; then Simeon, Levi and Judah. Judah had Err and Onan, both which the Lord slew, Gen. 38. Then the Seed of Blessing breaks forth afterward in Pharez; and Zarah, i. e. the orient [...], the day-spring from on high, that visits us, vers. 29.

Yea, if we look into the divided stock of Esau, we shall find, that they were all inhabitants of Mount Sier; which signifieth the Devil, and they were all Horites, or inhabitants of Mount Hor, Gen. 36.8, 9, 20. they were all free-men, libertines, as the word signifieth; such as lived freely, in a false freedom, without any curb, or check from a Law. And these had all possessions; yea, dig­nities and honours, before Jacob returned from exile, or had any possession in the Land of Canaan: For we read of many Kings and Dukes, who reigned in the Land of Edom, and the Scripture would have us take notice of it, that this was before there was any King of Israel, Gen. 36.31. These are the kings that reigned in the land of Edom, before there reigned any king over the children of Israel. And the very same is repeated, 1 Chron. 1.43. And in perpetuam rei memoriam, we have the names of the Kings and Dukes recorded.

Observ. 2. What we are according to our first birth. Beloved! cast not your thoughts so many thousand years back; he who hath spiritual eyes may discern these things near at hand, which seemed to be afar off; and what he looks upon only in another, he may find, and feel experimental­ly in his own soul. For thus:

1. Cain lives a proprietary, and hath the birth-right in us of arrogance and self-love, as Cain sig­nifieth, before Abel the breath of the Divine Spirit, is born in us, and breaths again towards God that gave it. And,

2. Ismael the bond-man, yet wild and savage, seeming a free-man, is born in us before Isaac, the seed of promise: [...], these things are an allegory, saith St. Paul, Gal. 4.24. and they seem, if ye mark well, as strange a ground for an allegory, as any ye shall read of in Scripture.

3. Reuben, a son of sight, videt meliora, probat (que) deteriora sequitur: He sees what good is, but doth what evil is: He sees, and knows, what the will of God is, but lives according to his own lusts: Such a Reuben is born in us, before Simeon, obedience; before Levi, adhering, and cleaving un­to God; before Judah, praising of God, as the Scripture interprets these names, Gen. 29.31.

4. Er and Onan are born, even wickedness, which makes us naked to our shame, as the words signifie, before Pharez breaks forth, or Zarah, the day-star arise, in our hearts.

[Page 65]5. Nay, we shall find Edom also, the earthly man, as his name signifieth, and as St. Paul gives his Etymon, 1 Cor. 15. he lives in us, before the heavenly man. And a race of Kings deduced from him, before the true King of Israel reign in us, Gen. 36.

1. Bela Destruction, and perdition, the son of Beor, the beast, and he dwells at Dinhabah: he hath his judgement in himself, Rom. 1.27.

2. Jobab, he succeeded him; that's grief and sorrow, he was of Bozrah, that is anguish and sorrow of heart.

3. After him Husham, sensuality and voluptuousness: and all the other Kings, and Dukes of Edom, are of the very same disposition: So true is that confession of the Prophet, Esay 26.13. O Lord our God, other Lords besides thee, have had dominion over us, The Kings and Dukes of Edom, and mount Seir; and these have perswaded us, to live in Mount Hor, and promised us freedom, and that we are true Horites, that is free-men, as the Jews, while they were servants of sin, boasted of their freedom, Joh. 8.33. All these have had their Dominion over us, other Lords beside thee, have had Dominion over us: These have heretofore lived in us: We did once live without the Law.

Nay, beloved! is the case any better with us yet? may not many an one of us say, I am yet alive without the law, may not many one of us say truly, that Cain the proprietor, the murderer (he that hates his brother is a murderer, 1 Joh. 3.15.) yet lives in us without the Law? Ismael the wild, fierce, and savage nature, lives yet in us without the Law? Reuben, incestuous and sensual Reuben, lives yet in us without the law? Er and Onan, open profaness, and wickedness, that makes us naked, and lays us open to our shame, live yet in us without the law? Edom, the earthly man; Belah, perditi­on, the son of Beor, the beast, lives in us without the Law, Jobab, grief, sorrow, and disquietness of heart live in us without a Law: Husham sensuality and voluptuous lives in us uncurbed, and with­out a law; and we are true Horites, free to commit sin, without the check of the Law? Doubt­less if so, we are in a far worse condition, than this man in the Text was, we must confess, we are alive, selfness, vitious selfness, yet lives in us without the check, without the instructions of the Law. This man could say, I was alive once, now I am not; I was alive once without the Law. But we must confess, to our own shame, that we yet live without the Law.

Observ. 3. See the condition of thousands, who think themselves extreme happy men, when yet of all other they are the most unhappy; they think themselves the freest men, when they are the most arrant slaves: They have a name, that they live, when yet they are dead. This hath been the errour of divers before our time, and may be likewise our errour. What an high opinion did the Corinthians conceive of themselves; for whereas commonly we think highly of our selves, out of a supposed worth in our selves, which yet we refer not unto God, the Author of it, and all good; but ascribe it to our own merit; yea oftentimes, we boast of a false gift, which indeed we have not, but imagine our selves to have, and upon these groundless foundations, despise others: All these ye find together in the Corinthians, 1 Cor. 4.7, 8. who makes thee to differ from ano­ther? and what hast thou, which thou hast not received? now ye are free, ye reign as kings, with­out us.

This was the estate of the Church of Sardis, Revel. 3.1. I know thy works, that thou hast a name, that thou livest and art dead. And the like we read, vers. 17. of that Chapter, of the Laodiceans, Thou saidst thou art rich, and encreased in goods, and hast need of nothing, and knowest not, that thou art wretched, and miserable, and poor, and blind, and naked. These are dangerous mistakes, which a­rise from our first birth, from our earthly, carnal and sensual life.

The Apostle tells us of two births, which have proportionable lives, Gal. 4.22. I am not ignorant what high thoughts the most of us entertain of our selves out of self-love; we conceive our selves to be the children of the Promise, and of the free-woman, we live that life we should do; we are rich, and encreased with spiritual goods, and have need of nothing; we are alive. Alas! we con­sider not, that the first birth must in every man precede the second. Hagar must conceive before Sa­rah, Ismael must be horn before Isaac, the children of the bond-woman must be brought forth, before the children of the free-woman.

Now because the Apostle, speaking of himself, who lived the true spiritual Christian life, We, saith he, as Isaac was, are the children of promise, vers. 28. and vers. 31. We are not the children of the bond-women, but of the free, we oftentimes, out of an overweening opinion of our selves, and partial self-love, put our selves into the number, and name such Scriptures, as are fitted to our mouths; whereas indeed we are ('tis to be feared) many of us, rather children of the Bond-wo­man, as at this day that wild people, who discend from Ismael, call themselves Saracens, as if they were the Progeny of Sarah: Whereas indeed, they are Ismaelites and Hagarens, descending from Ismael and Hagar: Would God, Beloved! it were not so: But ye have seen that they of Corinth, of Sardis, and of Laodicea, were deceived in their own estate, and why may not we fear the like in our selves? It is a dangerous thing to be deceived in a matter so nearly concerning us; we pre­sume, that we are free, and born of the free-woman, and consider not that there is in us by cor­rupt nature, a kind of wildness and loosness, which we oftentimes mistake for the true free­dom; it is no shame for a man to acknowledge this; for Zophar tells Job truth, that this is the [Page 66] condition of all mankind, Job 11.12. ye have for that purpose the description of the wild Ass, Job 39.5, 8. even such is the man by nature a free-born Ass.

This was typified by the first Child born to Abraham of the Bond-woman Hagar, as soon as she conceived him she swell'd with pride; her Mistris was despised in her eyes, her Son proved ac­cordingly [...], a wild man, a wild-ass-man, or a man like a wild Ass, Gen. 16.12.

This estate Beloved we are well pleased withal, because it sutes very well with our corrupt na­ture; and therefore Abraham in the type, is said to have prayed to the Lord Ismael might live: O that Ismael might live in thy sight! Gen. 17.18. and this life they desire who know no better: But mark what the answer of God is unto this prayer of Abraham, vers. 19. Sarah thy wife shall bear thee a son indeed, and thou shalt call his name Isaac, &c. So when we have such a desire as A­braham had, let us remember Gods answer unto Abraham, That the free woman, the belief, signi­fied by Sarah, she shall bring forth, and then we shall be truly the children not of the bond-woman, but of the free, Gal. 4. ult.

Was Paul, or who ever it was, that passed through this condition unto the Kingdom of God, was he alive without the Law once? let me then commend two duties unto you:

  • 1. Despair of no man.
  • 2. Despise no man.

1. Despair of no man; what greater sinners read we of then they were, who afterward proved Converts?

Our first Parents, who not like Jeroboam, caused only Israel, but all the world to sin, they lived without the Law once: They had the Law written in their heart, but 'twas silent, 'twas dead to them, and they lived without it, till they heard the voice of God in the cool of the day, Gen. 3. and why may not he whom thou despairest of, hear the voice of the same God in the cool of the day, when the heat of his concupiscence is over?

David, then whom, no man more displayed the honour of the Law, nor testified more his affecti­on unto it, even he sometime lived without the Law till Nathan: And why may we not hope, but the same good God may send a Nathan here, from whom descends every good and perfect gift.

Nebuchadnezzar he lived, and who but he? Dan. 4.30. Is not this great Babylon which I have built, great Babylon, and I have built it by the might of my power, and for the honour of my Majesty; all was his, and he was for himself: While he spake thus, there fell a voice from heaven, saying, Thy Kingdom is departed from thee, and thou shalt be driven out, untill thou know the most high ruleth: And why may not he who lives now without the correction and chastening of the Law, as proud as Nebuchadnezzar be brought down, and humbled like him, and be corrected and instructed by the Law, and put in fear, and made to know, that he ought not to live and reign, but the most High; since all those who live in pride, he is able to abase, and he speaks from heaven too, Hebr. 12.25.

Mary Magdalen lived, yet not she, but the Devil, yea, seven Devils lived in her; and the life that she lived, she lived by unbelief of the Son of God, and without the Law, yet even she bedewed her alluring countenance with repentant tears, and washed the Lords feet with precious oyntment, and wiped them with her ensnaring locks, and out of her our Lord cast the seven devils; so that she lived as much to God, as she had lived unto sin; yet not she but Christ lived, and the life that she lived she lived by the faith of the Son of God, who died for her, and gave himself for her.

And why seems he, whom thou dispairest of in such a desperate condition, that the Lord may not cast out of him also, even his seven Devils, Envy, Pride, Covetousness, Wrath, Gluttony, La­sciviousness and Idleness or wearisomness of Spiritual duties, which are the seven capital and de­vilish sins.

Manasseh, who lived without the Law, an abominable idolater, and (as idolaters are wont to be) a murderer, a most inhumane and cruel murderer, he shed innocent blood in abundance, and filled Jerusalem from one end to another, 2 King. 21. and among these innocent men the Prophet Isaiah is reported to be one sawn in pieces by that bloody King.

Yet when the Assyrians had taken Manasseh among the thorns, and bound him with fetters, in his affliction he besought the Lord his God, and humbled himself greatly before the God of his fathers, and prayed unto him, and he was intreated of him, and heard his supplication, and brought him again unto Jerusalem, unto his kingdom; then Manasseh knew, that the Lord he was God.

And why may not he, who now lives in idolatry and bloodshed without the Law, and seems to thee a Manasseh, one who hath quite forgotten his God (as Manasseh signifieth) when his way is hedged with thorns, being bound by the fetters of the Law, by the Assyrians, the besieging sin, re­member himself, and return unto his God, and strive as much against sin, as he strove for it, and resist it, even unto blood, and let out the very life blood, and spirit of sin (in the blood thereof is the life thereof) striving against sin.

That Publican had lived a sinner without the Law (for Publicans and Sinners are commonly shackled together) who afterward smote his breast, and said, God be merciful to me a sinner: And is he worse than Publicans and Sinners, whom thou despairest of, if not, why may not the Lord smite and correct him by his Law, who now lives without it; so that he may smite his breast, and [Page 67] though for the present he find no need of mercy, say, as he did, God be merciful to me a sinner.

Matthew arose from the Receipt of Custom, and from his custom of sin, when Christ called him, and he followed him, Matth. 9.9. That prodigal mad young Fellow, Luk. 15. who left his fathers house, and went into a far countrey and spent his substance, [...], living without the law, as it were in an unsavable condition, as the word may signifie, he came to himself, returned to his fathers house, and found mercy: And why may not he who seems to thee as mad as that prodigal, who lives without the Law, and in as unsavable a condition, who hath spent his substance, his stock of Grace, return again to the Law, and to himself, and to his fathers house, and find mercy.

Peter was in as desperate a case, as abjuring, and denial of his Lord thrice could put him into; he lived without the Law, and without Grace; yet the Lord looked back upon Peter, and he went out and wept bitterly, and expiated his threefold denial of his Lord, with a threefold confession of him, Joh. 21. And why may not he who now lives without the Law, and denies his Lord in works, and in his life, which is the worst kind of denial? why may not he, if the Lord be pleased to look upon him, as he did on Peter, deny himself, and deny ungodliness and worldly lusts, and live soberly, righteously and godly in this present world?

So reasoned one of the pious Ancients, Si Petrus post tam gravem lapsum, ad tantam rediit eminen­tiam sanctitatis, quis de caetero desperet, si tamen egredi voluerit è peccato?

2. Despise no man, no not these Out-lawes, those who live without the Law; Paul once lived without the Law: yet who so glorious an instrument of God as Paul was? and a chosen vessel to bear the Name of Christ: And who art thou who despisest another?

Aut sumus, aut fuimus, aut possumus esse quod hic est:

Either we are, or have been, or may be, as this man is. Are not we our selves Out-laws? Who hath despised the day of small things?

If under Grace, blessed be the God of all Grace; yet ought we not, though under Grace, to de­spise those who live yet without the Law, and are yet graceless; and therefore the Apostle thought fit to remember those Churches to whom he wrote: What had been their former life, 1 Cor. 6.9. Neither Fornicators nor Idolaters, &c. Now lest they should out of a lofty despiciency, vilifie and scorn such, Such, saith he, were some of you; and Col. 3.5, 6. having reckoned up the like sins, and con­cluded, for which things sake, the wrath of God comes upon the children of disobedience: lest they should now despise these, he presently adds, in the which ye also walked sometimes while ye lived in them.

The Ephesians were now believers, yet the time was, when they lived according to the course of this world, according to the Prince of the power of the air, the spirit that now worketh in the children of disobedience, Ephes. 2.2. Here was a life indeed, according to the course of this world, what life was that? what life is in the world? All that is in the world is the lusts of the flesh, the lusts of the eyes, and the pride of life; and thus the Ephesians lived, and doubtless that was without the Law. They were one with all these lusts, nay, they were one with the Devil himself; for that follows, they walked according to the Prince of the power of the air.

But the Apostle he never lived so; No, see whether he did or no, vers. 3. Among whom also we all had our conversation in times past, &c. as well as others: Why then should we despise or vilifie any man? Was it in their power, or is it in our power, to live according to the Law, or according to the Gospel of Jesus Christ?

Doubtless neither, for it follows, God who is rich in mercy, for his great love, wherewith he loved us, even when we (lived without the Law, and) were dead in sins, [...], he quickned us, or made us live together with Christ.

And therefore Tit. 3.2. He exhorts us to speak evil of no man, to be no brawlers, but gentle, shew­ing all meekness unto all men: and why so? for we our selves also were sometimes foolish. Are none of us so still? did the Apostle think we bear this testimony of himself, that we should word it only, or talk of it, or that we should examine our selves whether we be such yea or no? whether we are thus foolish yea or no?

Disobedience is the greatest folly in the world, and therefore the Wise Man often in the Proverbs understands by the fool, the disobedient man; O ye foolish Galatians, who hath bewitched ye, that ye should not obey the truth? 'Tis a witchery to be disobedient unto our God: Who of us would en­dure a disobedient Son or Servant? and shall we call our selves Sons and Servants unto our God, and yet continue in our disobedience? who would endure these Vices in his Neighbour, in his Wife, in his Child, in his Servant? who doth not hate them in all these? and yet will a man endure them in himself?

I beseech ye consider it well, shall we live in these sins, yet conceive our selves Gods Children? what Children then think ye? surely not worse than these, though ye rake hell for them; but if thou doest truly hate this lawless life, then surely thou wilt first and chiefly hate it in thy self; Cha­rity thus truly begins at home, and hardly otherwise.

I beseech ye, Beloved, let us suffer the correction and the instruction of the Law, that we may be dead in our affections unto this wicked lawless life, and believe in Jesus Christ, and become con­formable [Page 68] unto his death, die with him, that we may live with him, and lay hold upon the Eternal Life. And that loving correction shall make us great, Psal. 18.35.

Repreh. This reproves those who deal falsly with the peoples souls, humour and please them in their sins, flatter them in a sinful life, wherein they live without the Law: like those in Ezech. 13.18, 19, 22. Thus Ahab spared Benhadad, 1 King. 20.35, 42. It is no good argument that a Magi­strate is good towards God, that he is merry, chearful and lively: This man lived (i. e.) he was frolick and jovial, and merry without the Law.

NOTES more at large on ROMANS VII. 9.

— [...],—

—the Commandment came, sin revived,—

IN these words is contained the estate of the Man after the Law came:

And that in regard 1. of Sin, that revived; 2. of the man, he died.

Four things must be explained; 1. What Commandment is here meant: 2. How the Commandment may be said to come: 3. How sin to revive: 4. How upon the coming of the Commandment sin revives:

1. What Law, what Commandment was this, the Law of Nature, or the written Mo­ral Law?

Here is now a Controversie: there are who restrain this to the written Commandment: But if the Law came to some, who lived without the Law, before there was any written Law, then sure­ly it cannot be understood only of the written Law: But the Law came to some who lived with­out the Law, before there was any written Law; for so Adam lived without a Law when he sin­ned, and to him the Law came, and made his sin known, so that he was ashamed of it, and hid himself. Cain lived without the Law, and to him the Commandment came, and made the burden of his sin known unto him, to be greater than he was able to bear, Gen. 4.13. Pharaoh lived without the Law, and to him the Commandment came, and discovered his sin, and the righteousness of God, so that he confessed, That the Lord is just, and I and my people are wicked, Exod. 9.

If therefore unto these, and innumerable others, who lived without the Law, the Commandment came, and made their sin known unto them, before there was any written Law: doubtless these words cannot be understood only of the written Law, That when the Commandment came, sin re­vived. For the Law of the God of Life, which is written in the hearts of men, not with ink, but with the Spirit of the Living God, that comes to every man, and tells him what he hath done, what he hath left undone; it is that which is said here to come, it is that which saith inwardly to the man, Thou shalt not commit adultery, thou shalt do no murder, steal, covet; 'tis that which inwardly accuseth the man, and saith to him, When thou sawest a thief, thou consentedst to him, and hast been partaker with the adulterers. Thou hast let thy mouth speak wickedness, and with thy tongue thou hast set forth deceit. Thou satest and spakest against thy brother, and hast slandered thine own mothers son. These things hast thou done, and I held my tongue, and thou (while thou wert alive without the Law) thoughtest wickedly, that I am such an one as thy self: but I will reprove thee, and set before thee the things which thou hast done. And of men in this estate the Apostle speaks, Rom. 2.14, 15. But touching this Controversie, whether it be the written or unwritten Law it matters not much to us, so the Law.

2. How may the Commandment be said to come?

When spiritual things, as the Commandment here, are said to come, we are to understand, that they are present, and appear to be: Thus God, and Christ, and Faith, and the Law, are said to come when they appear; so the Lord is said to have come to Moses, when he appeared unto him, Exod. 19. And Christ is said to have come in the flesh, 1 Joh. 4.2. when he appeared in the flesh, or was made manifest in the flesh, 1 Tim. 3. ult. Thus 1 Cor. 11.26. as often as ye eat this bread, and drink this cup, shew ye forth the Lords death, [...], until he come: why? He is with us alwayes to the end of the world.

Until he come therefore, is until his life appear in us; for our receiving of the Sacrament is our profession of conformity unto the Lords death until he come and live in us; so 2 Cor. 4.10. Al­wayes bearing in our mortal bodies the dying of the Lord Jesus, that the life of Jesus may be made mani­fest (or represented; so Castel.) in our body; for we which so live are alwayes delivered up unto death, for Jesus our true lifes sake; that the life of Jesus might be made manifest, or represented in our mortal flesh. O that every one of us so received this holy Sacrament, which is indeed the true end of it.

Thus also Faith is said to come, when it appears to be in us, Gal. 3.25. and the reason is, spiri­tual [Page 69] things are said to come when they appear, as before: So that the Law comes to the man when it is present with him, appears to him, makes it self known unto him, and him known unto him­self: this explication I conceive may be sufficient.

3. But how may Sin be said to revive?

The word is [...], which signifieth to live, not to revive; howbeit, the ancient reading was [...], which signifieth revived, as we turn it, and Origen read the Text: and the Vulg. Latin, Castellio and Erasmus have re [...]ixit; and the ancientest English Manuscript, that I believe is extant, turns the Text thus, When the Commandment was comen sin lived again: which may be understood, according to the mans knowledge of it, Jerem. 31. according to the power and strength of sin, 1 Cor. 15. Sin therefore is said to revive, when having been dead, as it were, she now puts forth her strength, and sheweth her self to be alive; but how? upon the coming of the Commandment doth sin revive? Not as if the Commandment caused the life of sin, and so positively quickened it, and enlivened it, as a cause of it: for the Law is the greatest enemy of sin, and most contrary to it, and in all things opposeth it, and tends to the destruction of it; but as by Antiperistasis, one contrary is by another, intends and strengthens another; as in the summer time while the weather is hot, the heat of the fire doth not put forth it self, but when the cold winter comes, then the heat encreaseth: so while we live without the check and correction of the Law, sin puts not forth it self in its strength, but when the Law comes, which is contrary to the sin, as cold to heat, then the heat of concupiscence discovers it self: The fire lies hid, and raked up in the ashes, and appears not, but if you cast water on it, then it discovers it contrary nature: And as contrary is the Law to sin, as water is to the fire, and though it lie hid, while the man lives without the Law, yet when the Law comes, then sin shews it self, then iniquity burns like a fire, as the Prophet speaks.

The Lion when he walks, as also the Cat, which resembles him, he puts not forth his talents but when a prey appears.

The reason in regard of Satan, all his goods are in peace, Luk. 11.21. till the Law come to di­sturb his possession, and then he perceives that his kingdom in the man is toward an end, and that he hath but a short time, Revel. 12.12. which is not to be understood only of some certain time of the Church, though so it be very true, but in respect of every man, it's when he rules, and the Law comes: therefore he bestirs himself the more, his free-hold, the mans mind, heart and will is called into question; and therefore so he deals with us, as we with him, Mar. 9.17, 20. He cast down him that was possessed, and some said he was dead.

In regard of his Serpentine subtilty; for whereas the Law consists most what of prohibitions, for­bidding such and such acts to be done; Thou shalt not steal, commit adultery, covet, &c. The sub­tle spirit in the man suggests unto him a suspicion, it is not for any evil in the act forbidden, but rather surely it must be some notable good, pleasure, profit or credit in the doing that act which is prohibited, otherwise it would not be forbidden him: and that it is not love, but envy, in the Law-giver, which made him forbid the act unto him. As for example, in positive Lawes, if men of mean rank and quality, being forbidden to play at Cards or Tables, which others of greater rank might do, should suspect that it is not for any evil in the Game, but rather there might be some sin­gular pleasure in them, which therefore the great men envied them, and would keep proper to themselves.

Such a suspicion as this was conceived by the Mother of all Living, and is inherited by her Apo­state Children, who live without the Law: The Serpent deceives us also by his subtilty, and makes us suspect, that the Law-giver inhibits us the eating of the forbidden fruit meerly out of envy, lest our eyes should be opened, and we should be as Gods knowing good and evil, and so we should be too wise, and therefore maugre all prohibitions, we will taste of the forbidden fruit, though it cost us a Fall, as it cost them.

2. In regard of this false assumed freedom, for the man that lives without the Law is impatient of any curb or check from a Law, but conceits, that the most equal and just laws of God infringe the liberty of the Subject; and this is the condition of our first birth, we are born as the wild Asses Colt, saith Zophar, Job 11.12. and we can by no means endure to be tyed by the bonds of the Law, but when they are laid upon us, then we will not be bound: See Notes in Psal. 94.12.

3. In regard of the Law, which howsoever weak and impotent, and not able to expel sin, yet an enemy it is unto the sin, and though not able altogether to rout it, yet it can discover it, trouble it, and tye it, provoke it, and stir it up, like a weak purger, &c. As it is said, that the children of Israel could not drive out the inhabitants of the Land, which were too strong for them, Josh. 13.

Observ. 1. Observe here how the Scripture warily distinguisheth between a true cause properly so called, and an occasion: the Commandment coming is not a cause that sin revives, but an occasion only; for if we look at it as a cause, being directly adverse and contrary to sin, it would rather kill the sin then quicken it, and give life unto it: and therefore the Apostle saith not, That the Com­mandment coming gives life, or quickens the sin, but upon the coming or appearing of the Com­mandment sin revived.

This distinction is of great consequence, and for want of observing it, we are subject to run in­to manifold and great errours; for oftentimes it comes to pass, that the Lord puts an occasion into [Page 70] our hands, which for want of right distinction we take for a cause: Thus the King of Babylon's Present was the occasion, not the cause of Ezechiah's Fall, 2 King. 20.12. Deut. 13.1, 2, 3. The Prophet perswades to other Gods, and this he doth by giving a sign, and this sign comes to pass, is not here then a fair occasion of following of other Gods? No, saith the Lord, for the Lord your God tryeth you, &c. For this end the Lord left of the Canaanites to prove the children of Israel, (Judg. 2.22.) whether they would continue in the ways of the Lord, and walk therein, as their fathers had, yea, or no? and Judg. 3.1, 5. Did this concern them only, or us also? Surely these things were written for our Examples, which yet we understand not aright, but mistake these, as if they were a cause, which indeed are only an occasion; for what is more ordinary, than to say, that the reliques of sin (which are the Nations remaining in our Land) are left to humble us? The Lord saith otherwise, as that they were left as occcasions thereby to prove Israel, whether they will keep the way of the Lord to walk therein, as their Fathers did, or not: They were left there to prove Israel by them, That the children of Israel might know and teach them war, Judg. 3.1, 2. For though the Lord be no cause of evil, yet he ministers occasion of doing evil. He exposed his own Son to the power of darkness; yet he who betrayed him, had the greater sin, and the greater punish­ment, it had been better he had never been born.

This is the more to be heeded, because some think, that when providence offers an occasion, to do otherwise than the Law commands, we may embrace the occasion, though contrary to the Law of God. Davids men were of this mind, 1 Sam. 24. When David had Saul at a great ad­vantage, his men said to him; Behold the day of which the Lord said unto thee; Behold I will deli­ver thine enemy into thine hand, that thou mayst do to him, as shall seem good unto thee. And by this, they stirred up David [...]o kill Saul. Yea, Saul himself was of the same mind, vers. 18.19. But did David himself embrace this occasion, which God put into his hand? No, David did not exa­mine the Will of the Lord, by the providence which he put into his hand, but by the command­ment of God, which forbad him to stretch forth his hand against the Lord's Anointed: And therefore I shall propound this necessary Rule to your consideration, whereof we shall have manifold use in this life, especially in these times.

Examine not the Commandment of God by the providence and occasion put into in thine hand, but examine the providence and occasion put into thine hands, by the Commandment of God, and act thou accordingly.

Observ. 2. Observe, it is no good Argument, that sin is mortified in us, and that we live as we ought the Christian life, because the motions of sin appears not in us. Sin may be asleep, and not dead, or like one in Lipothymia, in a swoon. When the commandment comes, then 'twill disco­ver its self that it was not dead, but only in a dead sleep; like the Snake in the Fable, benumb'd with cold, but gathered heat from the fire; so doth the sin, which seems dead; but when the fiery law cometh, it revives; like the water that appears clear, till it be stirred, and then it disco­vers it self all mudd at the bottom: As the wakening of a sleepy dog: As the stirring of a Wasps nest. They are quiet enough till they be moved.

Observ. 3. See the truth of that which the Psalmist tells us, Psal. 143.2. That in the sight of the Lord, no man living can be justified, which our Apostle expounding, Rom. 3.20. saith, by the deeds of the law, there shall no flesh be justified in Gods sight, which he repeats, Gal. 2.16. where the Emphasis is to be set, not only upon the sight of God, because no man can be justified in his sight, but also up­on no man living; which is not to be understood, as we do in in our common speech, when we would express our selves more vehemently, we say, No man living, but in such a sence, as our Apo­stle useth it in this, Chap. 7. vers. 1.2. The law hath dominion over the man, so long as he liveth, &c. Ainsw. in Levit. 13.13, 14, 15.

Thus no man living, that is while the man lives, and God, and Christ lives not in the man, its im­possible, that any man living should be justified. But when God lives in the man, when Christ lives in the man, then he justifieth the man; It is God that justifieth, Rom. 8.33. And therefore what the Psalmist saith, no man living, the Apostle turns, no flesh, no carnal, no earthly man: it is impossible that any living man, that any flesh should be justified by the works of the Law.

Observ. 4. Learn then from hence, the absolute necessity of a strong, mighty, and powerful Savi­our. The Law discovers the sin, but it cannot take it away; yea, sin revives by the coming of the Law, and is made more powerful, more violent than before it was. As when Moses and Aaron came to Pharaoh with a message from God, about the deliverance of the people, Pharaoh laid a greater and a more unreasonable heavy task upon them, Exod. 5.20. So deals the spiritual Pharaoh, when the Law-giver sends his Law unto us, he lays load upon us, such as no man living is able to bear. And therefore the Lord, he graciously promiseth to his people oppressed in the Spiritual Egypt, Revel. 11. That when they cry unto the Lord because of the oppressors, he shall send them [...], which we turn a Saviour, and a great one, Esay 19.20. The words are a Saviour, and a Prince. So [...], signifieth, and so Christ is called, Act. 5.31. A prince and a Saviour, whom God hath exalted with his right hand to give repentance to Israel, and remission of sins. And by him, all that believe are justified, [...], from all things (what things are they?) The most Ancient English Manu­script hath it from all those sins, from which we could not be justified by the Law of Moses, Act. 13.39.

When the sin is now, by the force of the Law, spread abroad in the man, and become ex­ceeding sinful, like a leprosie; then the high Priest, Jesus Christ, he cleanseth the Leper, Levit. 13.12, 13. we turn it, he shall pronounce him clean: The word is [...], i. e. mundificabit, he shall make him clean, as Arias Montanus turns it well.

But on the contrary, vers. 14.15. if he see [...], i. e. living flesh, [...], he shall make him un­clean, not pronounce him only: If we would judge our selves, we should not be judged of the Lord. If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighte­ousness, 1 Joh. 1.9. But if there be any living flesh, any flesh that would live by the law, the Lord makes that unclean, he stains the pride of all glory, because by the works of the law, no man living, no flesh can be justified.

But here the poor disconsolate soul complains, I was alive without the law once, I found nothing amiss in my self, no regreeting, no remorse of conscience. But now when I see a better, a greater light, I find my self in a greater darkness; the motions of sin were quiet before, now the Law comes, they are stirred up in me violently. As he who in a fight reeceives many a wound, yet then feels them not, nor thinks himself to be wounded at all, till he cools, and then he feels them. In the pursuing of the heat of our concupiscence, we receive many a fiery dart of the Devil, which yet as then we perceive not, but afterwards in cool blood: I was whole and sound once, but now I find wounds and bruises, and putrifying sores, mine iniquities are gone over mine head, and are an heavy burden, too heavy for me to bear; my wounds stink, and are corrupt through my foolishness, and there is no soundness in my flesh, wretched man that I am.

Till now indeed, thou wert a wretched man, thou livest frolickly without curb, without check of the Law, without remorse of conscience heretofore; was this a liberty, or a wildness? was this a soundness, or a sickness? was this a life, or more truly a death?

Afflict not thy self too much poor soul! for these unruly motions of sin; but consider with thy self, if these be wicked, sinful, abominable and loathsome to thee: What wert thou, when thou wert one and the same with them, when thou livedst in them? without the Law thou wert one with them, thou wert incorporate with them, into the body of sin.

O, rather magnifie the grace and goodness of thy God, who looseth the bonds of thine ini­quities, who discovers thy sin to be sin, and for sin condemning sin, Rom. 8.3. who now undertakes the cure of thy spiritual ulcers. This large suppuration and mattering; this abundance of filth proceeding from thy wounds, is an argument of strength and soundness in the inward parts; that thou now feelest the deadly darts of Satan, its a sign of some life in thee, where there is sense, there is life, and è contrà; if thou perceivest thine own unrighteousness, endeavour to find it more; if thou seemest filthy to thy self, be more filthy, so we understand that, Revel. 22.11.

Exhort. Doth the Law come? Doth thy sin revive? Then let us be exhorted to live no longer without the Law; but let us entertain the Law, as we would welcome a guest.

For Motive hereunto: consider the manifold blessings upon the obedient, Deut. 28.11. The Lord shall make thee plenteous in goods, spiritual goods, the holy Spirit it self, he shall bless thee in the land, which the Lord gives thee, the holy land, or land of holiness.

Consider the curses upon the disobedient, upon the out-laws: The penalty of an out-law, according to our Laws, is loss of goods, loss of the graces of Gods Spirit; loss of lands, loss of the holy Land.

Yea, the out-laws, caput gerunt luporum, any one that meets thee, may kill thee, saith the Lawyer, They are out of protection of the Laws, for meritò sine lege periunt, qui secundùm legem vivere re­cesserunt: And such out-laws are we all, while we reject the Laws of our God: no better than Cain conceived of himself, like fugitives and vagabonds upon the earth, without any benefit of Gods Laws, that who ever findeth us, may slay us. Aliens from the Common-weal of Israel, strangers from the Covenant of promise, having no hope, and without God in the world, Eph. 2.12.

O Beloved! As knowing the terrour of the Lord, we perswade men: Let us, let us, I beseech ye, so many as are yet out-laws, in-Law our selves before the Decree go forth; ye know the out-law, if sought and called in five several Counties, refuse to come in and answer to the Law, pro exlege tenebitur, he is held as an out-law and those penalties pass upon him. O how long, how often, hath the great King of kings himself sought his out-laws, who ought to have sought unto him! By how many Messengers, hath he, rising up early, and sending them, wooed us to come! O how lowly, how infinitly below his state, hath he stooped to winn us to be merciful to our own souls.

What a low condescent is that, that 2 Cor. 5.20. We are Ambassadors for Christ, as though God did beseech you by us; we pray you in Christ's stead, be ye reconciled unto God.

NOTES AND OBSERVATIONS UPON ROMANS VII. 10.

— [...].

—I dyed: and the commandment unto life, was found to me unto death.

THE coming of the Law, hath a double event: 1. One in regard of sin. 2. Another in regard of the man.

1. In regard of the sin, that revived.

2. In regard of the man, he died.

I call these events, not effects of the Law, for effects proceed from, and depend upon causes, truly and properly so called; and so it cannot truly be said, that the Law coming, caused sin to revive, and caused the man to dye, but occasioned both; for an event answers to an occasion, or a cause by accident, as an effect answers to a cause per se, and truly and properly so called.

In these words therefore we have two events of the Law coming to the man. 1. Sin revived. 2. The man dyed. I spake of the first, I now proceed to the second event of the Law's coming. The man dyed: Herein for our berter proceeding, we may enquire.

  • 1. How he may be said so to dye?
  • 2. What death the man dyed?
  • 3. How upon the coming of the Law the man dyed?

1. What death the man dyed? privations are best known by their opposite habits, and there­fore, as life is three-fold, so likewise is death.

There is a life of

  • 1. Nature,
  • 2. Grace,
  • 3. Sin

And there is a death opposite unto that life of

  • Nature,
  • Grace,
  • Sin.

1. Of the first death, these words are not to be understood, for the man lives his natural life, both under the life of Grace, and the life of sin.

The question therefore lies between the two other deaths; whether of them two is here to be understood? whether the man may be said to be dead unto the life of Grace, upon the coming of the Law; or rather 2. dead unto the life of sin?

I find most Interpreters, both Ancient and Modern, agreeing that the former is here to be un­derstood, namely, that the Law coming, occasioned the death unto the life of Grace, and that the Law coming, the man dyed from his life of grace.

But under correction of better judgements I conceive, that that death cannot here be meant by the Apostle; for if we should understand, that upon the coming of the Law, the man then dyed from the life of grace, then before the coming of the Law, the man should have lived the life of grace, for he is said to dye from that life, which before he lived, but that cannot be.

For before the commandment came, he lived not the life of Grace, as appears evidently out of the Context; for before the commandment came, he lived a lawless life, a life without the law; the life of sin. And therefore when the commandment came, he is here to be understood to dye from his sinful life, which is that life, which he lived before the commandment came.

2. How may the man be said to dye?

The man is said to dye, when the sin offers it self, as a life unto him; and he is a dead man un­to the motions of it: When therefore sinful thoughts represent the objects unto the man, and he rejects them; he is said to dye unto them. Thus when envy, pride, covetousness, &c. present [Page 73] themselves unto the man, for so many lives, and the man still continues in the denyal, and rejecti­on of them: He may be said to dye so many several deaths; As when the Law comes, sin revives, and puts forth all her force, so it comes to pass, that the man dyes every day, as the Apostle pro­testeth, 1 Cor. 15.31. and 2 Cor. 11.23. he tells us, that he was in deaths often.

3. But how is the man dead unto sin, upon the coming of the Commandments? it seems he is not, for we find him afterward heartily complaining that he was sold under sin, vers. 14. that sin became exceeding sinful in him, vers. 23. that sin dwelt in him, and that he was brought into captivity un­to the law of sin, vers. 23.

For answer to this doubt, it will be worth your labour to distinguish between the person, who is the man here dead unto sin, and the sin it self, mortified, killed, and dead in the man, and to the man; for the man may be dead to the sin, yet may not the sin be dead to the man. This is not my distinction; for ye shall find the Scripture will warrant us, so to distinguish, Rom. 6.3. So many of us, as were baptized into Jesus Christ, were baptized into his death. What then? was sin dead in so many of them as were baptized into Jesus Christ? Surely no; for vers. 11. Reckon ye yourselves dead unto sin: And vers. 12. Let not sin reign in your mortal body, &c. neither yield ye your members, as instruments of unrighteousness, unto sin, &c.

Dead therefore they were unto sin, but sin was not dead unto them, or in them: They were dead unto sin, &c.

1. In regard of affection, they hated it, abhorred it, shun'd it, and detested it.

2. In regard of profession, they professed so much in their Baptism, they were baptized into the death of sin, represented unto us by the death of Christ; with hope to arise unto newness of life, and the life eternal in the general Resurrection. And thus we understand the Apostle, 1 Cor. 15.29. What shall they do, who are baptized for the dead, if the dead rise not? which some would understand, as if it had been a custom to be baptized for those in Purgatory; for the up-holding of that, and other Popish Tenents, they are wont to feign customs, which never were, out of places of Scripture hard to be understood: Whereas the Scripture sounds thus: What do they who are bap­tized for dead men, professing themselves dead unto sin; in hope of the Resurrection unto the new, and the everlasting life, if the dead rise not? For as many as are baptized into Jesus Christ, are baptized into his death; and if we be planted into the likeness of his death, we shall be also in the likeness of his Resurrection. Thus they who are Christs, have crucified the flesh with the affections and lusts, Gal. 5.24. They were crucified in affections and profession, yet were not their affections and lusts cru­cified unto them; for vers. 26. Let us not be desirous of vain glory, provoking one another, envying one another, while there were desires of vain glory, envy, and emulation stirring in them, though they might be crucified unto those desires, in that they yielded not unto them; yet were not these de­sires and lusts crucified unto them.

Ye read this distinction more plainly, Col. 2.20. and 3.3. Ye are dead, dead in your affection, and desire unto sin, ye have no lust unto it: Dead by your profession, being baptized into Christ's death, Col. 2. But was sin, was lust dead unto them? See, I pray, vers. 5. Mortifie your members which are up­on the earth; that which is dead cannot be mortified; if these had been dead, what need had they to be mortified? Therefore since the Apostle exhorts them to mortifie their lusts; surely their lusts were not dead, though they were dead unto their lusts.

When sin is crucified, killed, mortified and dead unto the man, as well as the man is crucified and dead unto sin. Then the Apostle varieth his phrase, as Gal. 6.14. he speaks of himself, The world, saith he, is crucified unto me, and I unto the world.

The Reason of this appears from the Nature of Gods Law: The Law is enmity against the Sin, and as enemies bear a mortal and deadly hatred one against another; so are the Law and Sin dis­posed, for it becomes a killing letter unto him: 2 Cor. 3.6. and what the Law cannot effect against the Sin too strong; it works upon the man, and as it followeth in the next words to the Text, that which was ordained to the life of the man proves his death. And in this sence we understand, Deut. 32.36. The Lord shall judge his people, and repent him, when he seeth, that their power is gone. Then saith he, I kill and make alive, vers. 39. For rectum is index sui, & obliqui, its like a straight line: The Law discovers the sin, as one contrary manifests another, contraria contrariis elucescunt; black appears the more black, if discovered by white, and the contrary darkness, the more and greater, if discovered by the light, & è contra: Sin therefore, and righteousness being discovered in their colours, the beauty and comeliness of the one, the deformity and ugliness of the other, will easily appear; and beget a true estimate in the man, which confesseth a love unto the Law of righteous­ness, and an hatred of the sin: and discrimen honestorum, & turpium, power to discover things that differ, Phil. and consequently an aversness, and aversation from the one, and an inclination and love unto the other.

Observ. 1. Hence we may discover a mistake of great consequence, proceeding only from an [...], a double signification of the word death, and dead: For,

1. Whereas of old, prayers were wont to be made for those who were dead unto their sins, that they might have strength against them: Hence proceeded, that yet lasting controversie, touching prayers for the dead, which the Papists urge exceedingly in behalf of those, who are in Purgatory; [Page 74] most what we are outwardly minded, and that what we read or hear, we are apt to understand only of outward things. Most true it is, that these poor afflicted souls, to whom the Law comes; and in whom sin revives, they are in Purgatory, as appears throughout this Chapter, where they struggle against sin, but are not able to resist unto blood, striving against sin; as the Apostle speaks to the Hebrews, as yet in this state, Heb. 12.4.

And therefore the man in the Text crys out, Wretched man that I am! who shall deliver me from the body of this death? presently it followeth, I thank my God through Jesus Christ: Which in the Vulgar Latin, is Gratia Dei per Jesum Christum: and the most Ancient English Manuscript turns it, the grace of God through Jesus Christ.

For this Grace and Peace, the Apostle prays almost in every one of his Epistles. The soul hath sin exceeding sinful, like an evil spirit raised in it, which it hath no power to lay, no strength at all against it; only it is dead unto the motions of it. Hereupon the Apostle prayeth for grace and strength against so potent an enemy, thus: 1 Cor. 1.3. and 2 Cor. 1.2. Gal. 1.3. More specially, Col. 1.2. Having prayed for grace in general, vers. 9.10, 11. he prays for the special grace in know­ledge, wisdom, spiritual understanding and strength, and might, according to his glorious power. And this is more observable in this Epistle, because the Colossians, were in this condition, wherein the man in the Text declares himself, Col. 3.3. ye are dead, saith he, and your life is hid with Christ in God.

Observ. 2. Sin is a stranger to our nature; for howsoever, through long custom in sin, sin and the man becomes all one; yet one they cannot be, because one and the same cannot be at one time alive and dead: Now sin revives and lives, and the man dies; therefore surely they are not one.

This was couched in Nathans parable to David, 2 Sam. 12.2. where David's lust is represented by a traveller, who came to the rich man, Ʋngodly men invite it unto them, Wisd. 1.12, 16. and 2.24. through the envy of the Devil came death into the world, it was he that brought it into Judas, and then Satan entred into Judas, Luk. 22.3. for even Judas the Traytor himself, was not all one with it; but Satan had darted covetousness and treason into his heart, Joh. 13.2. [...], immisisset, he had darted. Ambition was a stranger to the Apostles. There arose a reasoning a­mong them, which of them should be the greatest, Luk. 9.46. [...], there entred a dispute among them, and vulgar Latin, intravit cogitatio, the thought came into them: it was none of the house.

Observ. 3. Take heed of judging, or condemning any one, in whom the motions of sin ap­pear, especially if the man dye unto them. The humours in the body must be moved, and flow, before they can be expelled. The best Saints of God, yea, all of them, pass through the same purgatory into heaven.

Observ. 4. We see then from hence the energie, and power of the Law; how far it extends, it kills, its a killing letter. Thus what the murmuring Jews upbraided Moses and Aaron withall, is in some sort true, ye have killed the people of the Lord, Numb. 16.41.

It cannot give life, Gal. 3.21. This was figured by Elisha, who sent his servant, with his staff, to revive the child; but it would not be, 2 King. 3.29. The law of the Lord is a staff: so where the Psalmist, Psal. 23.4. saith, Thy rod, and thy staff, the Chaldee Paraphr. puts, thy law. This staff Elisha, sent by his servant, to raise the dead child; Elisha: Who is that? See Notes in Col. 3.1. This is that staff of bread, which nourisheth not for ever, nor so satifieth, but that he who eats it, hungers and thirsts again; so saith the Initial Wisdom, which is the wisdom of the Law, Ecclus. 24.21. They that eat me, shall yet be hungry; and they who drink me, shall be thirsty: Then presently the Wisdom adds, all these things are the commandments of the most high; even the Law which Moses commanded. But our Lord speaks otherwise, of the water of life, Joh. 4.13. whosoever shall drink of this water, shall thirst again; but he that drinketh of this water, that I shall give him, shall never thirst: He that cometh to me shall never hunger, and he that believeth in me, shall never thirst, Joh. 6.35.

This was figured by Manna, which was the food of the people in the wilderness, and they ga­thered it every morning, Exod. 16.21. But when they came into the Land of Canaan, the Manna ceased, Jos. 5.12. And they eat of the corn of the Land of Canaan. Christ is the true bread, and the true land of Canaan, the Manna ceased, upon the next day after the passover; after the death, the manna ceaseth.

The Jews challenged our Lord with this: Moses gave us bread from heaven, Joh. 6.31. and a­gain, vers. 49.50. Your fathers did eat Manna, and are dead, &c. and 58.

Consol. Here is great need of comfort to the disconsolate soul, dejected, and cast down by the sight of his sins; for, whereas upon the approach of the Law, sin revives, and groweth strong in the man; yet the Law bringeth no power with it, for the subduing of the sin: but a guilt and obligation unto death. Alas! what shall the silly man do, but complain? I am in trouble, my life is spent with grief, and my years with sighing: my strength faileth, because of mine iniquity, and my bones are consumed, &c. Psal. 31.10. Psal. 116.3, 4.5. The sorrows of death compassed me about, and the pains of bell-gate hold on me. And 142.5, 6, 7. I cryed unto thee, O Lord, and said, thou art my [Page 75] refuge, and my portion in the land of the living. Thus the Law is a killing letter, the ministration of death, the ministration of condemnation, 2 Cor. 3. This was figured, Numb. 17.10. where the Lord said to Moses, Bring Aarons rod before the Testimony. When Aarons rod appears and awakens us; when the Law figured by Aarons rod of the Almond-tree appears it threatens judgement unto all who rebel against it; and therefore the Lord denouncing his judgements against Israel, Jer. 1.10. I have set thee to root out, and pull down, to destroy and throw down; the Lord confirms it with a sign, saying, Jeremiah, what seest thou? And he saith, I see a rod of an Almond-tree: Then said the Lord, thou hast well seen, for I will hasten my word to perform it. As the Almond-tree blossoms first of all the trees, and hastens the flowers, and awakens as it were after a winters sleep, as the word [...] signifieth; so hastily shall vengeance awake, and come upon transgressors: When therefore weak Jacob sees the Rod of the Almond-tree flourish; when the Law goes out of Sion, he foresees the judge­ment hastens, and therefore cryeth out, we perish, we die, we all perish, we are but dead men.

But (to the comfort of such dying souls be it spoken) the Lord in mercy provides a sovereign Remedy for such dying men; for upon the complaint of the dying people, Chap. 17.12, 13. in Chap. 18.1. The Lord said unto Aaron, Thou, and thy sons, and thy fathers house with thee, shall bear the iniquity of the sanctuary: The care of the Sanctuary lies upon Aaron, that the people might not sin, die and perish.

The terrours of Conscience wrought by the Law are relieved and quieted by Faith in Jesus Christ: He is the true High Priest, of whom Aaron was but a figure: He it is who through death de­stroyes him who had the power of death (i. e.) the Devil, and delivers them, who through fear of death were all their life-time subject unto bondage, Hebr. 2.14, 15. And therefore the Redeemer comforts them against their sins, Isai. 41.10-16. Therefore to those who are thus dead unto sin, and the motions of sin living in them, the Gospel and gladtidings of Salvation is preached: so we understand that obscure place, 1 Pet. 4.6. The Gospel is preached unto them that are dead, that they may be judged indeed according to men in the flesh, but live according to God in the Spirit: For so these dead men are judged, for dead in the flesh as the Prophet David complains; I am as a dead man out of mind.

Of such dead men as these the Wise Man speaks, Wisd. 3.2. In the sight of the unwise they seem to dye, and their departure is taken for misery; for though they be afflicted in the sight of men, yet their hope is full of immortality: These Righteous have hope in their death, Prov. 14.31. They walk with God as Enoch and Noah did, and are not; they are in no account at all among men, but God takes them to himself, Psal. 65.34. These, these are the dead, these blessed dead ones, who dye in the Lord, Revel. 14.13.

Exhort. That they, who live would dye. An hard task it is to perswade one to dye: no man need to be perswaded to live, because life is one of the things, which pro se appetuntur, which are desired for themselves: and therefore death, one of those things, quae pro se vitantur, which are ab­horred for themselves. But beloved! if this life be such as we ought not to live, an assumed life, then surely to this life we ought to dye: but such is this life in sin, it's none of ours, it hath no right at all unto us; we have nothing to do with it, nor it with us, Rom. 8.12.

Brethren! we are debtors, but not to the flesh, to live after the flesh; for if ye live after the flesh (which would have a life in ye) ye shall dye; but if ye through the spirit shall mortifie the deeds of the body ye shall live. This life cannot be lived, but we must be estranged from the life of our God, Ephes. 4.18, 19, 20. for when the Law of this life comes, lasciviousness, and all uncleanness, re­vives and appears in us; which if we give our selves over unto, we are estranged and alienated from the life of our God: Yea, when we live this life we dye unto, and put to death, the Author of Life, Rom. 5.8. While we were yet sinners, Christ died for us. We cannot entertain such a guest, but it will cost us so much: When the Traveller came to the rich man he entertained him, not with any of his own flocks and herds, but with the poor mans Lamb. When we receive and en­tertain our lusts, that are strangers to our nature, the flocks and herds of Satan they die not; no, the innocent Lamb, that that must die in us.

Besides, there's a double necessity lies on us, both Precepti and Medii.

There's a command lies upon us, and that one of the first that ever was given by God to man, Gen. 2. Where having set man in the Paradise, He gives him a Command to eat of all the Trees in the Garden (i. e.) the trees of Righteousness, and forbad them all unrighteousness; as the Wise Man speaking of the same Argument, saith, The Lord said unto them, beware of all unrighteousness: But in case they sinned he provided a Remedy, to die unto the sin; for so the words may be under­stood, so that he now begins to be obedient unto one of the first Precepts, to die in his affections unto sin, according to that, Gen. 2.17. In the day that thou eatest thereof thou shalt die the death: For so I had rather read the words as a Command, than as a commination or threatning; for there's much trouble to reconcile that speech of the Lord unto the Truth, and to make it agree with that which follow; In the day wherein thou eatest thereof thou shalt surely die the death; when yet Adam lived above eight hundred years after that day.

There is besides Necessitas Medii, No man shall see me and live.

Means. That they live not in us, stop them at their entrance, yield thy self to be killed by the [Page 76] Law and Prophets: The Law is a killing letter. The Prophets, they hew us, as Solomon's workmen hewed the stones before they were joyned unto the Temple, Hos. 6.5. I have bewed them by my Prophets, slain them by the word of my mouth: Arise Peter, kill and eat: It's said to all the Mini­sters of God; So understand that of the Prophet, Him shall Elisha slay.

Sign. He that is dead hath ceased from sin: Corporis vitam ex motu dignoscimus, Bern. Let us examine our motions, our walkings, if we walk in lusts we live in them, it's the argument, Col. 3.7. having reckoned up certain fleshly lusts, fornication, uncleanness, &c. in which ye also walked sometimes while ye lived in them: We do not walk when we are dead.

2. Breathing; Joshua put to death every thing that breathed, the first motions unto sin.

3. Try thy self by the objects of sin, which when sin revives by the Law, continually present themselves unto thee: Thy neighbour thrives in the world, or in the gifts and graces of the Spi­rit; now envy offers it self: Thou art vilified and despised; wrath and fierceness offers it self to thee: Thou hast done some notable exploit, done some good service to God; now pride comes and offers it self to thee.

These, all these, and many more arise up in the best of us.

Nunc specimen specitur, nunc certamen cernitur: Sisne, necne, ut esse oportet; bonus, malus, cujus­modi. Now is the tryal whether thou be dead or alive; if thou consent and agree to the motion, thou art alive, they are thy life, or rather the true death, thou art one with them: If thou be dead to them they move thee no more than if they were propounded to a dead man.

NOTES AND OBSERVATIONS UPON ROMANS VII. 12.

[...].

Wherefore the Law is holy; and the Commandment holy, and just, and good.

THese words are the conclusion of the Apostles Answer to the Doubt and Objection, vers. 7. Is the Law sin? so it seemed from vers. 5. for there he saith, that there are passions and motions of sin by the Law, which bring forth fruit unto death.

This Objection he answers, 1. By shewing the proper effect, or the effect per se of the Law; it discovers and prohibits sin, therefore it is not sin, vers. 7. 2. By shewing the events or effects by accident of the Law, and they are the reviving of sin, increase of all manner of concu­piscence. 3. Deceiving the man, and killing him.

These are the events of the Law coming to the Man, as the Apostle speaks warily, not proper effects of it; for the Law was by the Law-giver, and according to the nature of the Law, ordained to life, ex fine agentis & rei.

But whereas the Law comes to the Man, and finds him living another life, a life contrary to the Law, it proves a death unto him, convincing him of transgression, and condemning him as guilty of death; and so terrifies the man, that it mortifies and kills his desires and affections unto sin. Thus the Sun enlightens, rejoyceth and enlivens as it were the sight of a sound man, but it ex­treamly offends blear and blood-shot eyes: Wine makes glad the heart of all healthful men, but it's deadly wine unto those who are feverish and pluretical; for sin reviving by the Law, prohibiting it, puts forth all its strength, ‘(Nitimur in vetitum semper,—)’ and so allures the man, and deceives him, as the wanton harlot woman, Prov. 7. deceives the young man with fair speeches, and causeth him to yield, and with flattering of her lips she forceth him, vers. 21, 22, 23. and Prov. 9.17. she tells him, stoln waters are sweet, and bread eaten in secret is plea­sant: but he considers not that the dead are there, and that her guests are in the depths of hell. Hence it comes to pass, that a sweet thing over-greedily fed on genders choler; the deceived man surfets of his sweet meat, and hath remorse of conscience, and sorrow for his sin: yea, as some feed on sweet fruits over-greedily, and glut themselves with them, and never afterward care for them; the surfetted man loaths what he loved before. Thus the Bee brings honey, but leaves a sting be­hind it, and a loathing and abhorring of it, and a deadness of appetite ever afterward to it: So we understand the Apostle, 1 Cor. 15. the sting of death is sin, and the strength of sin is the Law: So that the Law is not sin, which was the doubt. Sin! No.

The Law is holy, and the Commandment holy, and just, and good.

In handling the Law, I propounded this method to my self, to speak, 1. Of the nature of the Law: 2. The principal effects of it: 3. The adjuncts and accidents of it. I have hitherto spoken of the nature and principal acts of the Law, I now proceed to handle certain adjuncts, accidents, and epithets of it; these adjuncts, accidents, or epithets of the Law, they are either such as qualitie or dispose indifferently the inward and outward man, or else they are such as more especially or de­terminately [Page 78] qualifie the inward man: Those of the former kind ye have in the Text, one of the later ye have vers. 14. We know that the Law is spiritual.

In the words we must first distinguish; 1. The subject, the Law and Commandments: 2. The adjuncts of the Law.

1. The subjects differ, as general and special, as totum & pars, the whole and part of it: [...] notes the whole Law, [...], some more special parts of it; so the Scripture speaks.

The Law may be considered, 1. Generally, so 'tis holy; 2. Specially, so 'tis 1. Holy, ordering the man to his God: 2. Just, ordering the man to his neighbour: 3. Judicial: 4. Good, or­dering the man towards himself: 5. Moral.

[...], the Law is taken generally; [...], the commandment specially: thus Matth. 22.36. what is the great Commandment in the Law? Ephes. 2.15. The Law of Commandments: Matter enough for many large discourses; Verba sunt rerum vehicula, saith the Lawyer: I shall therefore first enquire into the meaning of this word [...], which we turn holy, then into the nature of the thing.

The word [...], which we render holy, signifieth properly that which is separate from some­thing, and applyed to something: 1. It's spoken sometimes of persons; 2. Sometimes of things: According to the essence and nature of it, it may be described an inviolate purity or freedom from pollution. Dionysius Areopagita, A certain purity that is free from all wickedness; a perfect and altoge­ther▪ unspotted cleanness. The Platonick Philosophers conspire with Divines. Speusippus defines ho­liness a declining from sins committed against God, and an observation of Gods worship according to his nature: According to this sense, the Law is said to be an undefiled Law, a pure Law, as that which commands seperation of all sin, and consecration and dedication of our selves unto God and his Righteousness.

The reason why the Law is an holy Law, may be taken from the consideration of the Law-giver, and the end he aims at in those who are subjects to his Law. The Law-giver is holy; the Holy One [...], Job 6.10. where the Septuagint renders it [...], I will not conceal the words of the Holy One.

If we consider the pattern and counterpart of the Law in God, which is the causa exemplaris, the original of it; 'tis the essential holiness it self, according to which God himself is holy, and the Law is conformable:

The end

  • 1. Mediate in respect of Men:
  • 2. Ultimate, in regard of God.

1. Mediate, that we should be holy: This is the condition before the giving of the Law, Exod. 19.5, 6. this end is added immediately upon the promulgation of the Law, Exod. 20.20. The Lord is come to put his fear before your faces, that ye sin not, and that so we may be made partakers of Gods holiness (i. e.) his Christ, Hebr. 12.

2. The Ultimate and last end, is the honour, praise and glory o [...] the Holy One, Psal. 30.4. Sing unto the Lord (ye Saints or holy ones) praise him for the remembrance, or to the memorial of his ho­liness: the like Psal. 97.1. that which the Apostle speaks home to 1 Pet. 2.9. Ye are a chosen Ge­neration, a Royal Priesthood, an holy Nation, a peculiar people: Why? that ye should shew forth the virtues or praises of him who hath called you out of darkness unto his marvellous light.

Observe what the Lord requires of us; if the Law be holy there's a necessity that we should be holy, to whom the Law is given. The Priests and Ministers of the Lord they must be holy, Exod. 19.22. Let the Priests who come neer to the Lord sonctifie themselves; so must the people also. What manner of men should we be, 2 Pet. 3.11. [...] and therefore the Lord saith of profane, unholy and disobedient men, their spot is not the spot of my people, Deut. 32.4. Tremellius, Vitiositas illorum aliena est à filiis Dei, qui justus & innocens est: Whose spot is it then?

The Law allows no uncleanness at all: what then? doth the faith of the Gospel allow any? No, it's a most holy faith, Jude vers. 20. The extreme degree of one contrary excludes the l [...]st de­gree of the other; if therefore our faith be a most holy faith, it excludes all and every degree of un­holiness and uncleanness; and therefore faith is said to purifie the heart, Act. 15. and through faith we establish the Law, Rom. 3.31.

What then, is Christ the Minister of sin, or unholiness? God forbid, saith the Apostle, He is the most holy, Dan. 9.24. He is the Minister of Circumcision to cut away all filthiness and superfluity of naughtiness: He gave himself for his Church, that he might present it to himself a glorious Church, not having spot or wrinkle, or any such thing, Ephes. 5.26, 27. And the Saints are diligent to be found of him without spot and blameless, 2 Pet. 3.14. And therefore the Apostle prayeth for the Thessa­lonians, 1 Thess. 5.23. The very God of peace, [...], &c. sanctifie you wholly, spirit, soul and body.

Objection. This doctrine would make a man desperate.

Answer. Truly so it doth; that's the reason why the man dies upon the coming of the holy law; for despair is causa [...], only the righteous hath hope in his death, Prov. 14.32. when sin abounds and the man dies, yet there remains hope: As when all the diseases were taken out of Pan­dora's [Page 79] Box, there was spes in ima pixidis: and therefore the Lord raised up his witness in Jacob, and gave Israel a Law, that they might set their hope in God, and so keep his Commandments, Psal. 78.5, 6, 7. And therefore the grace of God appeared, teaching us to deny ungodliness and worldly lusts, and to live soberly, righteously and godly, &c. looking for the blessed hope of the glorious appearing of our Lord Jesus: therefore St. Peter blessed God, that he hath begotten us again to a lively hope, or hope of life, (Syr.) 1 Pet. 1.6.

2. This doctrine would make us despair, if it were expected of us that we should be holy by our own power, or by the power of the Law; but whereas by the power of the Law sin abounds, the grace and power of God much more abounds: 'Tis true, the Law is the strength of sin, 1 Cor. 15. but blessed be God who hath given us victory through our Lord Jesus Christ.

3. This doctrine would make us despair, if holiness were expected of us all at once, and all alike; but as there are divers degrees and ages in our natural life, children, young men, and old men: so likewise in the spiritual life there are divers degrees, children, young men, and old men, 1 Joh. 2. which are the same which the School-men aim at, when they tell us of incipientes, proficientes & perfecti, which would help to dissolve many a knot, were they taken notice of, which are handled and confounded altogether in the present Babel.

As there are divers degrees and ages in our spiritual life, so are there proportionable degrees of grace, and holiness befitting them.

1. The first degree is Fear. 2. The second degree is Faith. 3. The third degree is Love. 4. These were all typified unto us by the parts of the Tabernacle and Temple.

1. The Porch, that represents unto us the fear of the Lord, and is the childrens condition brought up under the Law, and under the spirit of fear and bondage, and there is a degree of holiness pro­portionable unto this fear; for by the fear of the Lord men depart from evil.

2. The second part of the Tabernacle and Temple is the HOLY, wherein after the slaying of the sacrifice, at the entrance of the HOLY, the table of Shew-bread stands ready for the young men who have overcome the evil one, and subdued their iniquities through the power of the stronger one, and so become in a second degree, holy as God is holy, and purifie themselves as God is pure, 1 Joh. 3.3.

3. The third is the HOLY of HOLIES, whereinto Christ hath entered, and prepared a way for these old men, who have perfected holiness in the fear of God.

Now they who have made no further progress yet, than the very Porch, which was the condi­tion of children under the Law, they are subject to fear, despair and doubt: So was David himself, Psal. 73.3, 12. there he confesseth that he was envious at the foolish and wicked men, &c. he thought God was pleased with wicked men, not with holy men; yea, hence he said he had cleansed himself, his heart in vain, and washed his hands in innocency.

Such tumultuous thoughts he had till he went into the sanctuary, then he understood the end of those men: such an one was Agur, Prov. 30. I was, saith he, more brutish than any man, and have not the understanding of a man: I neither learned wisdom, nor have the knowledge of the Holy. Of both these the Wise Man speaks, Prov. 9.10. The fear of the Lord is the beginning of wisdom; here's the first: then follows the second, The knowledge of the HOLY is understanding. Now they who have made no further progress than the very first of these, to wit, they who through fear and awe of the Divine Majesty, depart from evil, so they sit not down there, but endeavour to go on fur­ther, they ought not to despair; non eadem à summo minimo (que) the Lord expects not the like mea­sure of holiness of all men, all at once: ye have a notable example, 2 Chron. 30.17, 20. 1 Joh. 2.

Observ. 2. All Laws which favour or allow unholiness, impurity, profaneness, &c. they are not of God, they are ipso facto null, they abrogate themselves.

Observ. 1. All violation and breach of the Law is uncleanness; sin is defilement, uncleanness and unholiness.

Observ. 3. The Law of the Lord is against all sin, uncleanness and unholiness.

Reproves. Those who teach or follow a doctrine of liberty, or license rather, under what spe­cious name soever it be commended unto us. Most men are guilty of this; for under one specious name or other, unholiness and uncleanness is retained among us: Some call it Venial Sin. Sin then it is, and if sin, how are they who commit it, and allow themselves in it an holy people, and ob­servers of the holy Law? others call it frailty, infirmity or weakness, quotidianas incursiones, &c. I deny not but such there are, but under that name all uncleanness: Charity covers a multitude of sin, but this name of infirmity covers all sins, hypocrisie, profaneness, lying, swearing, cursing, drun­kenness, whoring, stealing, &c. in a word, all uncleanness.

2. Reprove us who think too highly of our own holiness, as the Pharisees did: There is no de­gree of holiness, but will, if we watch not well over our own hearts, bring with it a degree of spi­ritual pride. Pride is a Vermin that will breed even in the trees of righteousness themselves, unless it be wormed out: This is the ground of dividing our selves one from another, Isai. 65.5. Who say, stand by thy self, come not near me, I am holier than thou: There is a generation who are pure in their own eyes, and yet are not cleansed [...], from their filthiness, from that which comes from with­in them. It is the fault of us all; we are too quick-sighted in discerning other mens sins, but dark and blind at home, which proceeds from pride and self-love.

'Tis true, the holy Law commands us to withdraw our selves from every brother who walks dis­orderly, 1 Cor. 5.11. 2 Thess. 3.6. and therefore the Prophet must not eat nor drink with Jeroboam an idolater, 1 King. 13.9. But when we observe this holy Law, we must take heed that we our selves be not unholy, that we our selves be no idolaters, neither covetous, nor fornicators: thus 2 Cor. 6.14. be not unequally yoaked with unbelievers: why? for what fellowship hath righteousness with unrighteousness? &c. Hast thou the righteousness of God, the Light, the Christ of God, yea, the Living God himself dwelling in thee, and doest thou touch no unclean thing? then say thou art holy, and withdraw thy self from him who is called a brother, and is not so.

2. Reproves those who sanctifie not themselves, according to this holy Law of our God, but re­main without the Tabernacle of the Lord: without are dogs. I well know that our long con­tinuance in uncleanness and unholiness among unholy and profane men, hath made their company seem sweet unto us.

Yea, we are afraid to go out of our uncleanness, to go on, and perfect our holiness in the fear of our God, but content our selves in the lowest degree of holiness, even in the Porch, for fear of vain men, and those who are without. Ye know the dogs bark at those who run, and move not their tongues at those who walk on an easie pace by them: But remember how many thousands perished in Cadesh-barnea, Deut. 1.19. What is that to us?

They rested themselves, and contented themselves in the lowest degree of holiness; that's Cadesh-barnea, the unsetled and unstable holiness of the child, and went not on unto perfection. We boast of comliness in Gods worship, the adorning of our Churches; and this some have called the beauty of holiness: What if the outward Temple be beautiful and sumptuous, even as Solomon's, if our heart, which is the true Temple of God be unholy, and a greater than Solomon, be not there?

We boast of the purity of our Religion: Pure Religion and undefiled. What if our Religion were as pure as Christ left it to his Apostles, if we our selves be impure and unholy?

We boast of pure Ordinances: What if they were as pure as we would desire them? if we neg­lect the holy Commandments, which are the true Ordinances of God.

Well, suppose we had all these, yet if we our selves be unholy and impure, what will all these ben [...]fit us? What do we else than the Pharisees of old, make clean the outside of the cup and platter? Tithe mint and rue, and pass over the great things of the law; judgement, mercy, faith, and the love of God: These things ye ought to have done, and not leave the other undone.

Consol. To the poor dejected, and disconsolate ones in these perilous times: Alas! what safety have they? what refuge? whither shall they flee? whither but to the holy Law? Esay 8.20. To the law, to the testimony, flee unto the holy Law: Alas! what comfort is there in the Law? all con­solation is from Grace. Surely great comfort there is in it, else David had not so delighted in it, as he often saith; yet is the Law a guide unto Christ, who is the holy One, [...], he was signified by Kedesh the principal City of refuge, Jos. 20. he is the Sanctuary to indebted men, [...]. To manslayers at unawares: Had they known it, they would not have crucified the Lord of life, unto those who by their sins have crucified the Lord of life, he is a sanctuary, Esay 8.11, 14. when the destroyer was in the land: Let men make tryals of other refuges, mony fails, friends fail: And in­deed, till the case be so desperate, we will trust to any thing, rather than the Lords San­ctuary.

Thus when the Prophet Ezechiel expostulated with the Lord, Ezech. 11. Wilt thou make a full end of the remnant of Israel? No, saith the Lord, I will be to them a little Sanctuary, vers. 1.6.

But alas, I find my self exceeding weak? Yet despair not, 2 Pet. 2.2. Esay 35.1. Thou art yet in the wilderness, there the Holy Law was given. Therefore to such the Lord commands his Pro­phets to speak comfort, Esay 35.3. Strengthen you the weak hands, &c. vers. 8. he shews them the way of holiness, wherein they should walk, and promiseth Gods assistance to those who walk in it, [...], he shall be with them; of such speaks holy, Job 17.9. The righteous shall hold on his way, and he that hath pure hands, shall be stronger and stronger: Cum sancto sanctus erit, Psal. 18. True it is, when thou lookest on thine own strength, or the prick of sin stirred by the Law; thou mightest well complain of weakness; but if our God be with us in the way of holiness; If Imma­nuel Jesus Christ be with us, we shall hold on our way, &c. When Peter look'd at his own strength he sunk.

Exhort. To be holy, to be sub lege, subject to the Law.

Motives. 1. They delight, all the delight of David is in the Saints upon the earth: and such as excel in virtue. 2. The necessity of this duty. 3. No happiness without holiness. That ye may the better be convinced of this, I shall commend to your consideration these two things.

1. No unclean thing shall enter by any means into the holy City, Revel. 21.27. There is no Po­pish Purgatory to cleanse us, and purge us from the Reliques of uncleanness (which men say must be in us while we live in this world) that I need not prove this to you; therefore if ever we enter into the holy City; we must really, and not by imagination, and throughly be purged, and cleansed from sin in this life: since we know this, let us cleanse our selves from all polluti­on both of flesh and spirit, &c. There are three adverbs, Titus 2.12. which briefly contain the [Page 81] whole positive duty of man in this present world, [...]. These duties the father teacheth by his Law: And unto these three the whole Law of God is conformable, both generally (as hath been shewn) and specially; for the Ceremonial Law, that teacheth us to live [...], Godly and holy, Levit, 20. Be ye holy, for I am holy: The judicial Law, that teacheth us to live [...], justly, Psal. 19. The judgements of the Lord are true and righteous altogether. The Moral Law, that teacheth us to live [...], temperately, chastly, moderately, and prudently: The Law of thy mouth is good unto me, or better unto me than thousands of gold and silver, Psal. 119.72.

Proportionable to these three, are the three Epithets or adjuncts of the Commandments in the Text: For, 1. The Ceremonial Law that is holy, and teacheth us to live, [...], godly: 2. The judicial Law that's just and righteous, and teacheth us to live, [...], righteously. 3. The Moral Law, that's good and convenient for us, and teacheth us to live [...], soberly, and temperately and prudently.

Now although the whole Law generally understood be holy, because whether a man live soberly, or justly, or holy, as he ought; it sets the man in order to his God, at least mediately and remotely, yet the Ceremonal Law more especially, and immediately orders the man in his worship and service of God; and that by prescribing to him sacrifices, and sacraments, and sacred rites, and ceremonies, unto which five several kinds, the whole Ceremonial Law is reduced.

Howbeit, when the Apostle saith, that the Commandment touching these things is holy, we must distinguish holiness into figurative and true.

1. The figurative holiness is ascribed unto natural things, which in themselves are neither holy, nor unholy; but only in regard of their use, their signification, and representation: I say they are neither holy, nor unholy in themselves, but in regard of their use; for to the pure, all things are pure, &c. Titus 1.15. And I know (saith the same Apostle) that there is nothing unclean of it self Rom. 14.14.

2. The true holiness, is the separation from the uncleanness of sin, according to that of the, Apostle, Rom. 6. Being freed from sin, and made servants to God, ye have your fruit unto holiness.

The Lord hath not called us to uncleanness, but unto holiness, 1 Thess. 4. This holiness is that, which the Lord represents, and signifieth unto us, and requires of us, by the outward sacrifices, Sa­craments, sacred instruments, Rites and Ceremonies. And in regard of this holiness it is, that the Apostle, saith, the commandment is holy.

Which that we may the better understand, it will be worth your observing; That the command­ment of God is either principal, or serviceable thereunto.

1. The principal commandment of God is, The love of our God with all our heart, with all our soul, and with all our mind. This is the first and great commandment, and the second is like unto it: Thou shalt love thy neighbour as thy self. On these two commandments, hang all the law and the Prophets, Mark 12.28.

2. Now since all the Law and the Prophets depend upon these two great Commandments: All other Commandments are annexed, and only serviceable unto these; especially those of the Ceremo­nial Law; As the Scribe confesseth upon our Saviours answer, Mark 12.32. And therefore the Lord preferreth, mercy to our neighbour before sacrifice to himself; for when the Disciples being hun­gry, plucked the ears of corn on the Sabbath day, and rubbed them in their hands, and eat them; and the Pharisees blamed them: Our Lord excused them, by the example of those with David, who ate the shew-bread, who prophaned the holy things; and by the example of the Priests, who prophaned the holy Sabbath, and yet were all blameless; and up-braids them with their ignorance of this distincti­on in Gods Commandments; Had ye known what this meaneth, I will have mercy, and not sacri­fice, ye would not have condemned the guiltless, Matth. 12.7. And upon the same occasion, Mark. 2.27. The Sabbath (saith he) was made for man, and not man for the Sabbath; now man was made for all good duties required by the two great Commandments, Eph. 2.10. For we are his work­manship created of God unto good works, which God hath before ordained, that we should walk in them.

Thus the Sacrifices are serviceable unto the great Commandment, the Love of God, as will appear, if you please to take a view of the Sacrifices in special.

The first Sacrifice is the free-will-offering, which is a free, full, and voluntary giving over our selves in souls and bodies, to do the will of our God, Rom. 12.1. I beseech you brethren by the mercies of God that ye present your bodies, a living sacrifice, holy, and acceptable to God, which is your reasonable ser­vice. This Sacrifice David preferrs before all outward offerings, Psal. 40.6, 7, 8. Sacrifice and offering thou wouldst not have but a body, &c. Heb. 10. When we enter into the holy, the heart speaks thus unto God, I give consent to do thy will, O God, thy law is within my heart.

The second is the trespass, or sin offering: when we have given up our selves unto our God, and now proceed in our obedience unto him: We must first repent us of all actual sin; of which Sacrifice the Apostle speaks, Heb. 6. and 10. They who sin wilfully; after they have received the knowledge of the truth; there remains no more sacrifice for sin, i. e. Repentance, for so David understood it, Psal. 51. the sacrifice of a broken and contrite heart, i. e. sorrow for sin, and endeavour to leave and forsake it.

The third and principal sacrifice is the whole burnt-offering, which was wholly burnt upon the Altar, through which while we proceed in our obedience through the Spirit, which is the body fire in us, we wholly burn up, consume, mortifie and kill sin in us, and wholly dye unto it: Thus the enemies of the Lord consume as the fat of Lambs. Now as ye read in Leviticus, there must ac­company these offerings. 1. A meat offering, i. e. the flesh and word of Christ, which is the word to be broken, and distributed by the Priest unto the people. 2. A drink-offering, i. e. the blood of Christ. 3. There was incense within the Holy, upon the Altar, which is prayer and thanksgiving, Psal. Let my prayer ascend as the incense.

Reason. Why the Ceremonial Law, the Commandment here is said to be holy.

1. In respect of the Law-giver, it is the Commandment of the most holy God, touching his then present outward worship, and a figure of holy things to come.

2. In regard of Christ, that holy one of God, who is figured and shadowed out in this holy Com­mandment, Col. 2.17. Let no man judge you, in meats or drinks, or in regard of an holy day, or the new Moon, or of the Sabbath days, which things are a shadow of things to come; but the body is Christ, i. e. of all which Christ himself is the body: Al these are a pure, and spotless Mirrour or Looking-glass, as the Apostle compares them, 2 Cor. 3. where we behold Jesus Christ, we all beholding, as in a glass are changed into the same image, &c.

3. In regard of the Subjects unto this Law, the Posterity of the first Adam; who is the figure of him that is to come, Rom. 5.14. The first man is of the earth, earthly; the second man is the Lord from heaven, &c. and such as is the earthly, such are they also who are earthly.

Seeing therefore; quicquid recipitur, recipitur ad modum recipientis: Every thing that is received, is received according to the capacity of the Receiver; if the earthly man must receive a Law of Wor­ship to be performed unto the most holy God, it must then be presented unto him in such outward semblances of holiness, as he may understand it, [...], &c. It is impossible, saith Dionysius Areop. that the divine ray should otherwise shine into us, then as it is inveloped, and hidden in variety of holy coverings. The earthly mind can reach no higher than sensible objects, nor understand any service, or work of God; but that which may be felt, and seen in visible and sensible things, of which consisteth the Ceremonial Law; The holy Commandment.

When therefore the [...], the holy thing came, Dan. 9.24. when the most holy was anoynted, (whereof all these were shadows) these must all cease. And there is the same reason of all out­ward services in regard of the man: When that which is perfect is come, that which is imperfect is done away, when we have received the unction from the holy One; all outward images and figures cease unto us. Hence Ceremonies have their name from [...], they are [...], and endure only for a time; being for that time serviceable unto the principal Commandment, which is ever­lasting, Joh. 12.50. and serve only till the time of Reformation, Heb. not any Reformation that ye have had, but a far better and greater.

Doubt. The Ceremonial Law is now abrogated. And why then doth the Apostle commend it unto us, and call it holy?

I answer, as the Ceremonial Law signified, and required inward Holiness of the Jews; so it doth now signifie to us, and require the same of us: but with this difference, God the Father is not now worshipped by it; nor is God the Son as yet to come in the flesh prefigured, though figured by it; otherwise the same spiritual duty of Sanctification is by it required of us: Its a true Rule, Cere­moniale aboletur spirituale manet: And therefore the holy Ghost retains the same commandment, as a Law in force among us Christians until this day; For the Saints of God are Citizens of the holy City, Ephes. 2.19. and are the holy temple of God, vers. 20.21. This should not be uncouth unto Christians; for know ye not, that ye are the temple of God, &c. The temple of God is holy, which temple ye are, 1 Cor. 3.16, 17. yea, not only the temple, but the priests also in the temple, and such as officiate there as the priests of old did, 1 Pet. 2.5. ye, as living stones are built up a spiritual house, an holy priest-hood to offer up spiritual sacrifice acceptable to God by Jesus Christ.

But it seems the Commandment is yet holy, and in force, and to be observed: For 1. Act. 15. in that first Council the Decree speaks thus: It seems good to the holy Ghost, &c. where they are called [...], necessary things: And the Holy Ghost is the Author of them to the holy Apostles assembled in Council.

2. Yea, secondly, whereas that Council was occasioned by the question touching circumcision, as appears, vers. 1.24. we read not that Circumcision is reckoned up among those necessary things; yet in Chap. 16. ye find Paul circumcising Timothy.

The former doubt hath so far prevailed with some, that they have for conscience sake abstained from meats made of Swines blood, and from all fowls strangled. We must know therefore that the things were forbidden, are necessary to be abstained from, either in themselves, because in themselves evil, as Fornication, which the Gentiles held to be no sin, as appears by that saying, Non est flagiti­um Adolescentium Scortari: And by the Apostles dehortation of the Corinthians from it, 1 Cor. 6.13, 14, 15. or else they were necessary in regard of the peace of the Church; for Charity makes middle and indifferent things in this respect become necessary; lest weak ones take offences at the use of them; you [Page 83] will conceive this Answer to be full and satisfactory, if ye be pleased to compare vers. 20, 21. where the Apostle gives the reason of the prohibition, the reading of Moses in the Synagogue eve­ry Sabbath day.

As to the second St. Luke gives the reason of it, Act. 16.1, 2, 3. Timotheus was the Son of a Jewess, but his Father was a Greek: Him therefore Paul took and circumcised, because of the Jews which were in those quarters; yea, the Apostle gives us an account of these, and all his like actions, 1 Cor. 9.20. To the Jews I became a Jew, that I might gain the Jews, &c. Rare and singular Cha­rity, especially if we compare it with the cold love in our dayes, when we force men to do, and speak, and think what we only like. O how wary and careful we are lest we offend one ano­ther, as we pass by one another in the way; but in regard of scandalizing and wounding the con­sciences of men, how peevishly, yea, how wilfully do we lash and fall foul one upon another: Wo to the world because of offences.

Observ. 1. If the Ceremonial Law be holy, if the Commandment be holy, and contain in it the beauty of holiness, then all [...], all will-worship falls to the ground; as Dagon before the Ark of God. Our God cannot, will not be known but by his own means, instituted by himself for the knowing of himself: as the Sun cannot be seen but by its own light: The Ceremonial Law, the holy Commandment, the holy Sacraments are as an Optick glass, as the Apostle compares them, 2 Cor. 3. whereby we may see, know and worship our God; if this glass be soiled and dusty (the inventions of mans earthly mind makes it so) it's useless, and cannot convey the object unto our mind and heart.

Observ. 2. This lets us see their great boldness and presumption, who impose their own made and invented holiness upon the Consciences of men: There is one Lawgiver, saith St. James 4.12. and that's the Lord saith Isai. 33.22. The Lord is our Judge, the Lord is our Lawgiver; if any Cere­monies be thought necessary; as how can an action prescribed in general be perform'd without them? Let them who impose them take heed that they be prescribed according to the will of the Lawgiver, as such as serve to edifying, to decency, to order, to conformity, and uniformity of the body of Christ, and these as few as may be, lest they hurt more than further the ends before named.

The holy Commandment, the Sacraments and Ordinances of the Church, are as a glass, saith the Apostle, if they be too numerous, too pompous, they are as paint to the glass, intended indeed to adorn it, but keeps out the light. Jobson saw no difference among the people on the one side or other of the River Gamboa, as touching their lives, only they differed in Ceremonies one from o­ther; as whether the Table should stand here or there, above or below, this way or that way: How much paper hath been blotted with this Controversie of late dayes? as also whether at the re­ceiving the holy Sacrament we should sit▪ or stand, or kneel? about these things we differ, and for these things men envy one another, and hate one another: But who considers, that while we eat this bread and drink this cup of the Lord, we profess to shew forth the Lords death until he come, 1 Cor. 11.26. alwayes bearing about in our body the dying of the Lord Jesus, that the life of Jesus may ap­pear in our mortal flesh, 2 Cor. 4. about these things few words are made, and I fear as few thoughts; so that like Aesops dog, we contend for the shadow and lose the substance.

As touching Baptism, whether Children are to be baptized or no; whether with Sureties or with­out, whether with the sign of the Cross or without? But that so many of us as are baptized into Je­sus Christ, are baptized into his death to die with him, Rom. 6.3. few words of that, and if words, yet but words.

This reproves those who neglect the holy Commandment delivered unto them, according to the true regard, mind and receiving of it, and contend and strive for the very figure of it. Thus we find the Pharisees cleansing the outside of the cup and platter, and urging the outward Ceremonial ho­liness, when yet the inside remained unclean and unholy: Such contentions there were of old about washing of cups and pots, &c. and about such things have our contentions been of later times, and for an outward shew of holiness and godliness (which we our selves make) we lose the very inward life of holiness it self, who is so much offended with another for his pride, drunkenness, &c. as for these things? who is so zealous for the inward purity and holiness? who so diligent to keep himself without spot and blameless, in regard of the holy Commandment? who so careful to mortifie his affection? who so watchful over his heart? who takes such heed, that he offend not with his tongue?

Beloved, in abstaining from these things consists the holiness which God accepts, Ephes. 5.3, 4, 5. The Apostle foresaw that men would place holiness in other things, and therefore adds, Let no man deceive you with vain words, for because of these things the wrath of God cometh upon the Gentiles, Col. 3.6. If we can side with one another, and agree in one outward mind of holiness, we can easily pardon one another all these things, yea, our want of the true holiness: What's the reason?

1. Most men are guided by the outward sense, and according to it judge of things; most men are carnally minded; for whereas there is among you envying and strife, and divisions, are ye not car­nal, and walk [...], according to the earthly man?

2. Now the holy Commandment hath little in it obvious unto sense, whereby most men are guided, but points at inward things, holiness, faith, charity, meekness, &c. and therefore what evi­dence [Page 84] they want of sense, they make up in passion, envying.

2. Reproves. Those who seem to observe this holy Commandment, yet perform only the outside-obedience thereunto: This hath been, and yet is the sin of those who profess themselves the peo­ple of this most holy God, Isai. 1. They brought multitudes of sacrifices and burnt-offerings, lambs and goats, they observed new moons and sabbaths, made many prayers, yet their hands were full of blood: Amos 5.21. they kept fast-dayes, Joh. 18.28. They led Jesus to the judgement-hall, accuse him the Holy of holies, yet will they not enter into the Judgement-Hall lest they should be defiled, but that they might eat the Passover. O close holy murderers! Why look we so far back? is it not the sin of our own times? What means our frequent hearing of Gods holy Word, but that we pretend to be doers of it, and to be an holy people? What means our fasting? but that we would be thought to starve our sins; otherwise fasting is but abstinence from a meal, which a man will do for his healths sake. What means our feasting at the Lords Table, but that we would seem to be conformable unto the Lords death? it's the end of this Sacrament, 1 Cor. 11.26. But alas, who observes not our lives and practises, if we our selves do not? We go to Church, and hear, and home again, yet our sin remains; fast and pray from six till six, yet our sin remains; receive the Sacra­ment, yet our sin remains: Are we not the same men we were many years agoe? Are we one jot the more holy for all our hearing, and fasting, and praying, and receiving the holy Sacrament? Be­loved, if we be not, how are we more holy than the most prophane men? Wicked Cain could offer a sacrifice as well as righteous Abel; and Balaam the false Prophet, as exactly as Moses the true Prophet. They whose hearts went after their covetousness could sit before the Prophet, as if they had been Gods people, Ezek. 33. Judas could receive the Sacrament as well as Peter and John: A most foolish attempt to put him off with an outward service, who alone can search the heart; to give the fat of our sacrifices to Satan, the shells to God; the pulp unto the Devil, the parings to our God: So Prometheus is said to have eaten up the flesh, and given Jupiter the bones. There is a portion for hypocrites.

Exhort. To observe the holy Commandment, to keep it without spot, &c. See what an heavy charge Paul layes on Timothy, 1 Tim. 6.13, 14. I give thee charge in the sight of God, who quickneth all things, and before Christ Jesus, who before Pontius Pilate witnessed a good Confession; that thou keep this Commandment without spot, unrebukeable until the appearing of our Lord Jesus Christ.

What must we observe, the Ceremonial Law? Yes, as it is spiritually understood. To circumcise our selves to the Lord; to keep the Passover; to keep the feast of weeks, the holy Pentecost, to keep the feast of Tabernacles: It's prophesied of the Nations, that they shall keep it in these last dayes, Zach. 14.16, 17. [...], he tabernacled in us. These feasts are everlasting feasts: Circumcision is an everlasting Covenant, Gen. 17.7. The Prophet Ezekiel foretells divers Sacri­fices, and a large Temple, and also all other utensils for an holy worship. Sacrifices must be offered for ever; Aaron and his Sons must have the Priest-hood by a Statute for ever, &c. See Notes on 2 Cor. 5. This is fulfilled, when we are all made Priests unto God our Father, to offer up spiritual sacri­fices unto God.

We all profess our selves to be the people of the Lord, and who are they but an holy people? So what we read, Exod. 13.2. That which openeth the womb is mine, saith the Lord there: St. Luke cites thus, Every male that opens the womb shall be called holy to the Lord: to be the Lords, is to be holy to the Lord.

We are now drawing near unto the Holy Table, to be made partakers of the holy things, yea, to receive that which [...], is called [...], the Holy Thing, and the Holy One, to be made partakers of Jesus Christ. Remember what was wont to be cryed by the Deacon in the Primitive times, [...], Holy things are prepared for holy men and women: would we be partakers of that holy bread which came down from heaven, that shew-bread which had incense on it, that is, Christ himself the bread of life, who offered himself for us an offering and a sacrifice unto God for a sweet smelling savour, Ephes. 5.2. Remember I beseech you, we cannot come to Gods Temple but through his Courts; his Courts are Courts of holiness, Isai. 62.9. we cannot enter into the Temple, but we must first come through the Porch, that's the fear of our God, and the fear of the Lord is clean and holy, Psal. 19.5. through that we depart from evil; if we stay in the Porch we shall never enter into the HOLY, the second part of the Temple; yea, we must first come to the Laver, the water of Regeneration, and there wash our hands in innocency, and so come to the Altar of our God, the patience of Jesus Christ, and offer up our selves as a lively sacrifice to our God: Here offer we up our trespass-offering, and our whole burnt-offering; such guests the Lord welcomes to his Table; Eat O my friends, drink, yea drink abundantly my well beloved: our bodies being washed with pure water, and we abstain from fleshly lusts.

2. [...], The Commandment if just or righteous.

1. The word [...], saith the Philosopher, is from [...], that signifieth two wayes, or sever­ally, implying, that Justice is more properly that Virtue which is not exercised by one alone, but with reference to another, as Aquinas saith of it, it's aliena virtus, a virtue in us, whereof our neigh­bour hath a share.

According to the thing it self, we must know, that justice is either [...], or [...].

[Page 85]1. 'Tis either [...], that which is such, according to that light of God in us, which we call Natural Reason, whether there were any written Law enjoyning it or no, as not to kill, not to bear false witness, &c.

2. 'Tis [...], that which is such by positive institution; such as we call our positive Laws.

[...]. This epithet or adjunct of the Commandment disposeth and setteth the man in order to his neighbour: whch that we may the better understand, we must enquire what is meant by [...], the word in the Text, which we turn just and righteous, and what the thing it self is signi­fied by it; First.

1. Justice or Righteousness, [...], by nature, or natural reason, is either general and universal, righteousness or special.

1. General, of which that well known Verse is understood, ‘ [...].’ which Tully turns thus, ‘Justitia in sese virtutes continet omnes.’ This is defined by some to be all and every grace and virtue; Justitia est omnis virtus, or more largely, est virtus secundùm quam aliquis vult, & operatur rectè: So the Philosopher defines it, Eth. 5. Others, Justice is the greatest beauty and splendor of all virtues and graces, according to which, men are called just and righteous ones, and indeed it signifieth no other than Christ himself unto us, who is made unto us righteousness, 1 Cor. 1.30. According to this large notion, righteousness and holi­ness are oftentimes taken promiscuously one for the other, as Hebr. 12.10, 11. what is called holiness, vers. 10. is called righteousness, vers. 11. whence it is, that 1 Cor. 6.11. Ye are washed, ye are sancti­fied, ye are justified. The special righteousness is that which is contained in the Moral Law, which we shall have occasion to speak of in the next adjunct of the Law, where the Apostle saith, the Com­mandment is good.

Mean time that Justice which is here intimated unto us, where the Apostle saith, the Command­ment is Justice, is the righteousness of the Judicial Law; that which is [...], by positive institution, that which hath the force and obligation, not from the nature of the things enjoyned, though much of these be said, but also from the Authority and Ordination of the Law-giver, who enjoyns them: For as by the Authority of the Law-giver, and prescript of the Ceremonial Law, the man is dis­posed, and set in order towards his neighbour; so that as the Ceremonial Law is figurative, so likewise is the Judicial Law, according to that which we read, 1 Cor. 10, 11. Omnia in figuris con­tingebant illis, &c. not omnia haec sed omnia; as it is read in all ancient editions, and cited by the ancient Fathers.

Now that we may know the fabrick and sphere of the Judicial Law, the just Commandment here spoken of, and how it orders one man unto another; ye may understand that the Judical Law respects the Common-wealth of Israel, and Society of the Jews; and that either, 1. In it self; or, 2. In regard of the strangers and enemies of it: 1. In it self, and so it prescribes rules.

1. For those who live in luce & communi vita, the duty of

  • 1. Superiors towards Inferiors:
  • 2. Inferiors toward Superiors:
  • 3. Equals among themselves.

2. The duty of those who live a private and domestick life; wherein we have three [...], or combinations, and the duties of every one of them to the other.

1. Of an Husband toward his Wife, and of a Wife toward her Husband. 2. A Father toward his Children, and a Child towards his Father: 3. A Master toward his Servant, and a Servant to­ward his Master. And this is a Synopsis. a view of the Kingdom and Common-wealth of Israel in it self considered.

2. Being considered in respect of others, they are either friends or enemies unto them; and ac­cordingly there are Judicial Laws informing them in their duty toward them: In respect of every one of these the Lord hath prescribed Laws, and those just ones; for whereas the second great Com­mandment is love to our neighbour, so great, that he who loves another hath fulfilled the Law, Rom. 13.10. The cords of this love bind the Superiour to his Inferiour, and the Inferiour to his Superi­our, equals to equals, private combinations among themselves, and the whole Common-wealth in defence of it self, and its friends and allies, and against the enemies of both: According to this Law of Love, judgement ought to run down like waters, and righteousness as a mighty stream, from the su­periour to the inferiour.

To this purpose is the just Commandment, touching the Election and Duty of a King, Deut. 17.14. The choice of Judges and Officers in all their gates, beside that great Judicatory at Jerusalem: the Commandment touching their duty, to hear the causes between their brethren, to judge righ­teously between every man and his brother, and the stranger that is with them, Deut. 1.16. Laws for the due progress of justice, preventing occasion of injustice, as taking bribes and rewards, com­manding [Page 86] justice to proceed secundum allegata & probata, by testimony of two or three witnesses, prescribing punishments according to demerits of evil doers.

As righteousness runs down from the head, and hath an influence upon the body, so it is derived by the holy Commandments, as by veins unto the several parts and members of the body, allotting and securing unto every man his own possession, and prescribing rules of communicating common cases of our neighbour and his goods, Deut. 22.1. If thou seest thy brothers oxe or his sheep go astray, thou shalt in any case bring them again to him: and 2. communicating the fruits of their labours to those who wanted, and rules moderating the participation of them, Deut. 23. A man might eat of his neighbours grapes, but he must carry none away. The poor might partake of the gleanings of the field, and of the vintage, the full crop of the seventh year, Levit. 19. Deut. 24. Every third year a tenth must be reserved for the Levite, the stranger, the fatherless and the widow, Deut. 14. Beside all these, there are lawes for buying and selling, just Ballances, just Weights, a just Ephah, a just Hin, Lev. 19. and general to all trades, a perfect and just weight, and a perfect and just measure, Deut. 25.15. Lawes there are for letting and hiring, for borrowing and lending, for committing to trust, and re­storing the pledge.

Laws there are also oeconomical, and such as order every person in the house, and prescribe the duties of Husband and Wife, Father and Child, Master and servant; to the observance of these the Apostle hath especial exhortations in his Epistles

By these holy Commandments, the Common-wealth is ordered within its self. There are also Laws ordering it towards strangers: Some of mercy, as thou shalt not vex the stranger, nor oppress him, Exod. 22.21, 22. Some of severity excluding some strangers for a certain time, as the Perizites and Edomites from community with him, others for ever, as the Ammonites and Moabites. Lastly, there are Laws prescribing, the offer of peace to some, devoting others to utter destruction, Deut. 20. particulars are endless. In a word, these Laws and Commandments; however merciful to some, and severe to others, yet are they just, and altogether just to all; so that we may boldly say, that whatsoever is just in the Roman Laws, which were collections out of the Laws of the best Com­mon-wealths in the whole World, it hath the foundation and ground of it; if not, the express letter in the Law of God: So that well might our Apostle say, the commandment is just, just to all the members and parts, and friends of the Common-wealth, just towards the strangers and enemies of it; beautiful in regard of the first, and terrible in regard of the latter, Can­ticles 6.4, 10.

Reason from the just God and Saviour, Esay 45.21. One and the same Law-giver: He is most just and righteous, Deut. 32.4. Psal. 92.16. There's a letter more than ordinary for the greater vehemency, Zephany 3.5. such also is the Son of God, the Saviour Jesus Christ, who is [...], the Lord our righteousness, Jerem. 23.6. That just man, so Pilats wife calls him, Matth. 27.19. The just One, Act. 7.52. and 22.14. The God of thy fathers hath chosen thee, that thou shouldest know his will, and see that just One, [...]. And the end of the Father and the Son is to render us like unto God, partakers of Jesus Christ, the righteousness of God, Heb. 12.10, 11.

Doubt 1. But it may seem that this Commandment is not just, for it seems to allow Tyranny; and so the best Government of a King shall degenerate into the very worst of a Tyrant, 1 Sam. 8.10. When the Jews had now rejected Samuel, and his sons, from being judges over them, they desired a King, and Samuel by the Lords command shewed them the manner of the King that should reign over them, vers. 10, 18. Surely howsoever a good and just Prince might do some of these things, and that for the honour and benefit of his Subjects, as to take their sons and appoint them for Cap­tains over thousands, and Captains over fifties, against the enemies of his Kingdom; yet, vers. 15. to take away, their Fields, Vineyards, and Olive-yards, and give them to his servants, and to make them his vassals: These and the like actions, and especially in a free Common-wealth are no bet­ter than tyrannical; and therefore howsoever the people desired only that which was just, and ac­cording to the Law, Deut. 17. yet the Lord well foresaw and foretold what would come of it, if they chose them a King; for though it be true, that a Kingdom is the best of all Governments, as most resembling Gods Government of the world; yet as the best thing corrupted proves the worst, so doth this: And 'tis hard to find Power committed into any hand, except the person be just and righteous, but 'tis abused; because good men only know how to bear prosperity well, in managing power justly, saith the Philosopher: And therefore the Lord gave not the full power at first into any ones hand, but only made them Chief Governours, Judges, reserving to himself the full power of governing them: And therefore when Samuel took it to heart that they had rejected him and his Sons: they have not, saith the Lord, rejected thee, but they have rejected me, that I should not reign over them. Well he knew the fashion of mens hearts, that [...], Men are most unjust when they have most power to be so; & magna Regna sunt magna Latrocinia. Power is well placed when it is in an hand like to Gods; who the greater his power is, the more eminent is his justice; according to that of Abraham, Gen. 19. Shall not the judge of all the world do right? A judge of all the world, and he do right! Yea, because such do right: This is an ar­gument you will hardly find to follow, if ye look at Power in the hand of man, unless he be vir­tuous, holy, just and honest, and like unto God himself: And therefore where Samuel by the Com­mandment [Page 87] of the Lord, saith to the People, [...], we may not turn it, this shall be the judgement, right or law of the King: But as our Translators well render it, this shall be the man­ner of the King; for so the word also signifieth; as Judg. 13.13. what shall be the manner of the child? and 18.6. after the manner of the Zidonians, Gen. 40.13. the cup, after the manner, Chal­dee according to the custom.

Behold the perfect Mirrour of Righteousness unto which the man ought to be conformed, the just Commandment of God, the measure of all Justice; so that nothing is just but according to this law, nothing unjust that agrees with it; so we understand the Wise Man, Eccles. 7. be not righteous over-much.

Reproves. Those who under pretence of the just Commandment of God, prove unjust and un­righteous; such are they who urge that Lex Talionis, Exod. 21.23, 24, 25. Eye for eye, tooth for tooth, hand for hand, foot for foot, burning for burning, wound for wound, stripe for stripe: It is the Sad­ducees Religion, to profess this according to the letter: The Pharisees were rather in the right, who said, All such dammages might be redeemed with money: But our Lord knew best what was the meaning of his Fathers Law. I say unto you, saith he, resist not evil: For however, the Judges up­on the eager pursute of the Plaintiff must execute the Law, yet our Lord teacheth the Plaintiff meek­ness, patience, long-suffering, and moderation. Would God we could all learn that lesson from the best teacher! I say unto you, resist not evil, &c. Mat. 5.38, 39. The law-giver himself resists not evil; He commands no more to us than he practiseth himself. There is a world of evil, the whole world lies in evil, jacet in maligno, yet our God resists it not, but is patient, and long-suffering, not willing that any should perish, &c. Then it seems our God is not just, his way is not equal. No! Are not his wayes equal, are not our wayes rather unequal? We know not, I fear, what it is to be Just: Justice is not [...], rigid enmity and exactness, which some call Justice: No, Justice is tempered with Mercy; yea often in Scripture taken for Mercy, or the effects of it, Deut. 6.25. it shall be your righteousness: Septuagint, [...], Psal. 24. Who shall ascend unto the hill of the Lord? &c. He shall receive the blessing from the Lord, [...], and mercy from the God of his salvation; and 32.5. The Lord loveth [...], righteousness and judgement, [...], and many the like, as Matth. 6.1. Nolite facere, [...], or, [...], your mercy, or, your alms before men. According to this notion we understand what is meant by a Righteous or Just Man, [...], Matth. 1.19. 2 King. 6.21. My Father, shall I smite them? so speaks the ri­gour of the Law: Elisha answers, set bread and water before them; there's the lenity of the Gospel: the severity of the Law is allayed by the Clemency and Mercy of the Gospel, even in time of the Law: Say not, I will do to him as he hath done to me.

Exhort. To observe the just Commandment of our God. It is the voice of the Law, and the voice of the Gospel, [...], RIGHTEOƲSNESS, RIGHTEOƲSNESS, that which is altogether just shalt thou do, Deut. 16.20. Such is that summ of the Law, and Prophets, and Gospel also, Whatsoever ye would that men should do unto you, do ye the same unto them. Our Lord commends these things as the great things of the Law to be performed under the Gospel, Matth. 23.23. Judgement, Mercy and Faith.

Object. But to what purpose is the Law and just Commandment, if it cannot justifie? What the Law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sin­ful flesh, and for sin condemned sin in the flesh: That the righteousness of the Law might be fulfilled in us, who walk not after the flesh but after the spirit, Rom. 8.3. We are wont to admire the righteousness of Christ, and well we may, it is worthy our greatest admiration! But we little consider, that that reproves our unrighteousness, and makes for our greater condemnation: What we admire for the excellency of it, we desire to partake and have a share of it. Thus the desire of any earthly thing, Gold and Silver, Honour, Pleasure, if named, they stir up the desire of themselves in us.

There is Corn in Aegypt. O remember how short our time is! how uncertain! There is not a more succinct breviate of Christianity than that, Titus 2.11, 12. Qui justus est, justificetur adhuc. O consider I beseech ye, how short, how uncertain, how brittle our life is in this present world, and how much we have to do in it; the unrighteous shall not inherit the kingdom of God: Cleansed therefore we must be from all unrighteousness, if ever we inherit that kingdom, 1 Joh. 1.9. It's too late to go about this work when this life is ended; therefore whatsoever thine hand finds now to do, do it with thy might; for there is no work, nor device, nor knowledge, nor wisdom in the grave whi­ther thou goest, Eccles. 9.10.

Means. Hunger and thirst after it, strive for it, to enter in at the gate of righteousness in the conquest of thine affections and lusts; the true Melchizedech shall meet thee, Gen. 14. Our Saviour having propounded many parables to his Disciples, Matth. 13.52. concludes with this Epiphonema, Every scribe instructed to the kingdom of heaven, is like unto a good housholder, that bringeth out of his store things both new and old. The Apostle is such a learned Scribe, such a good housholder, he brings out of his treasure things new and old; the old is the figurative and typical, the new is the truth signified by the type and figure, saith Basil: The old is the Ceremonial and Judicial Law, both figurative and typical, the new is the Moral Law, contained and signified under both those. The Ceremonial and Judicial Commandments are fit for the old people; as old wine received into old [Page 88] bottles: The Moral Law commended to us under the name of GOOD, is fit for the new people, the people whom the Lord creates anew, Psal. 118. as new wine put into new bottles: This good wine he hath kept till now.

3. [...], the Commandment is good.

For our better understanding of this, let us enquire, 1. What is meant by Good; and 2. how the Commandment may be said to be good.

1. There is nothing more usually in our mouths than this word Good; yet I believe all men un­derstand it not aright: let us therefore enquire, 1. What is meant by the word Good: 2. What the essence and nature of the thing is which we call good: 1. The word in the Text is [...], which we turn good, some deduce it from [...], to admire, and wonder at, but that which is truly good, more nearly concerns us, than to gaze and wonder at it; I conceive therefore, it rather comes from [...], duco, to lead, or guide, because that which is truly good leads our appetite, our will, our love, our desire, our joy, and consequently all the affections, the whole heart, the whole soul, the whole man: as [...], a word of the same sence, signifying true good; as also beautiful and lovely, is named [...], from calling, inviting, alluring the whole heart unto it, and therefore the Philosopher defines [...] according to the name of it, [...], that is good which all things desire; or rather according to the formalis ratio boni, as they speak, that is good which is convenient, or agreeing with every thing: So that the nature of goodness consists in conveniency and agreeableness unto every thing, from which conveniency and agreeableness in every kind, ariseth a property called Appetentia, and desireabless.

2. How is the Law said to be good, since the nature of goodness consists in conveniency and agreeableness? The Law is therefore said to be good, because it agrees with the reasonable appe­tite, which we call the Will; so saith the Apostle, vers. 22. I delight in the Law of God according to the inward man; I consent unto the Law that it is good; so good, that it contains in it the whole na­ture of goodness [...], what ever things are honest, &c. Phil. 4.8. the Law is [...], 1 Tim. 1.8. [...], these things are good and profitable unto men, Tit. 3.8. The Law of the Lord is more to be desired than Gold, than thousands of Gold and Silver; sweet, yea sweeter than the honey, or the honey comb, Psal. 19.9. And because tastes are exceeding various, so that the Spanish Proverb is, Non est disputandum de gustibus: The Manna, figuring the Commandment, was able to content every mans delight, and agreeing unto every taste, Wisd. 16.20.

The Reason why the Commandment is said to be good is considerable in regard of the Law-giver, and Author of it; the chief, the only good, [...], God himself, ostendam tibi omne bonum, Exod. 34. both Agentis and Rei: 1. Agentis, (i. e.) Legislatoris, the intention of the Law-giver is to make his Subjects good, Ethic. 1. and Ethic. 2. the end of the Law-giver is to induce and per­swade his Subjects unto virtue and goodness; the end of the great Law-giver is to make God and Man friends, and men friends, and loving among themselves: Now similitude and likeness being the ground of love, it is impossible to reconcile man to God, or God to man, but by making the man good, and like unto his God; and this he doth by propounding unto all men a good Com­mandment, Deut. 30.15. I have set before thee life, and good, and death, and evil.

2. Rei; (i. e.) Legis: 1. Ʋltimate, the summum bonum, the chief good is to be found in Jesus Christ; and therefore the Law, and Prophets pointed unto him, and prepared for him, they point­ed unto him as the fulfiller and accomplisher, Luk. 24. All things, &c. Jer. 33.14, 15. I will per­form that good thing which I have promised to the house of Israel; the branch of righteousness shall flou­rish, Joh. 5. If ye believed Moses ye would believe me, for he wrote of me: He is [...], Act. 13.13.34. Hos. 3.5. fear the Lord and his goodness.

2. Subordinate thereunto is bonum; Commune Civitatis, & privatum; as the Architechtonick prescribes to all inferiour Arts and Trades, and every one aiming at the common good, advanceth his particular good. The Venetian Ambassador says, Every mans private interest swayes him. Self-love is like the Sphere.

The Law and Prophets prepare and fit the people of God to be partakers of the chief good; a people prepared for the Lord, Luk. 1.17. Gal. 3.23. before faith came we were kept under the Law, shut up unto the faith, &c. Let no man stumble at this, ye see plainly it is the express word of God, and all we speak of preparation is contained in him, the Sphere of Divine Operation; yea Christ himself he fits and prepares the Church for himself, Ephes. 5.25, 26, 27. As the Soul builds it self an house in the body, and then dwells in it; the Silk-worm makes it self an house; so Christ, the worm, and no man.

It renders the Subject good in all respects, a good Husband, a good Wife, Father, Son, Master, Servant, a good Governour, Citizen: And this goodness of the Moral Law is the same with Legal Justice, aimed at both in the Ceremonial and Judicial Lawes. The end of the Law is the Common Good of the whole Common-weal, at which, while every good man aims he advanceth his own private good; and the good Commandment is the rule of all.

Doubt. The Commandment is good; but whether is it good for all alike without distinction?

The Apostle implyes an answer to this doubt, 1 Tim. 1.8. The Law is good, if a man use it law­fully; by which words he intimates, that a man may use the good Law well or ill, lawfully or un­lawfully: [Page 89] For our better understanding, how a man may use the Law well or ill, lawfully or un­lawfully, he tells what the true and proper end is unto which the Law is ordained, and distinguish­eth it from an end, for which happily to some it might seem to be ordained, but indeed is not; for it was not made, or it lies not upon the righteous man [...], but upon whom then lies it, or for whom was it ordained? The Apostle tells us, for the lawless, &c. But why not for the righteous man? and why for the lawless? Not for the righteous man, because the Law hath had the due effect upon him already, it hath brought him to Jesus Christ, and by Jesus Christ the righteousness of the Law is fulfilled in him; so that he doth righteousness, and is righteous, as 1 Joh. 3.7. But why was it ordained for the lawless?

Why do ye put the unruly Colt to the Horse-breaker, is it not to manage him, to tame him, to curb his unruly motions? The like we may say, why is the Law ordained for the lawless, is it not that he may be tamed and made loyal, that he may yield his members servants unto righteousness? [...], Rom. 6.19. it's a Metaphor taken from a well-managed horse. Why do ye put an untowardly Child to a severe and austere Schoolmaster, is it not that he may correct him and cha­stise him? The Law is our Schoolmaster to bring us to Christ; wherefore do ye send for the Phy­sitian to the sick and languishing man, is it not that he may purge him, and empty him of his ill humours by sound or (as [...], signifieth) healing doctrine, bring him to health and salvation? Physick is good, but if the patient be recovered, Physick is not good to him. The whole and sound have no need of the Physitian, but the sick. Ye will not let your Child be alwayes under a Schoolmaster, but only till he hath learned his rudiments of Grammar, and is fit for greater employment, Gal. 3.23, 24, 25. Some Schoolmasters detain their Scholars longer than were fit for their own gain: And for like reason Physitians sometimes prolong their cure; other Mounte­banks and Quack-salvers there are who delay the cure for want of skill by misapplication: Into such Physitians hands Job fell, and deals plainly with them, Job 13.4. Ye are, saith he, forgers of lies, ye are all physitians of no value: Many such there are in these dayes: Now because qui medicè vivit, miserè vivit; the greatest danger is, when sick men conceive themselves sound and in health, and so neglect all rules of Physick and diet, despise the healing doctrine of the Law, when yet they are lawless; and as I have known by long experience, that the greatest danger of young Scholars miscarriage is, they are weary of being under the ferula and under the rod, weary of their severe School-master, and therefore while they are yet unripe, they desire licence, instead of true liberty and freedom. I have known many such in my time come raw to the University, and to their shame, either turned back to School, or to their greater shame, prove non proficients there: what's the reason? We use not the good Law well or lawfully. Alas how many of us exempt our selves from the Law, while we are yet lawless? How many of us licentious ones stay not our time, until the Son make us free, that we may be free indeed?

But suppose the good Law have had the due effect upon the man, that he is now righteous by Faith in Jesus Christ, is not yet the Law good unto him, that even yet he may use it lawfully? Sure­ly yes: Consider the Law as a Glass, Jam. 1.23. by it he discerns of his own spots and blemishes. For our better understanding of this, we must distinguish between the Righteousness prescribed in the Law, and the sanctions of it, by 1. threats, 2. promises: The prescript of the Law is the Ever­lasting Righteousness of God, the counterpart unto the will of God, in which the man for ever exerciseth his faith and obedience: But as for the sanctions of the Law, by commination and threatnings, he is not now under the spirit of bondage, Rom. 8.15. so he tells the believing Ro­mans, ye have not received the spirit of bondage again to fear, (i. e.) servilely, as a slave fears punish­ment, but ye have received the spirit of adoption, whereby ye cry Abba Father: No, nor is he now a servant but a Son. He is not allured by any hire, or hope of a reward; The servant abideth not in the house alwayes, but the Son abideth alwayes, Joh. 8.35. This was meant by the Law in Levit. 25. That the hired servant should go out at the year of Jubilee, (i. e.) when the goodness of the Law leads unto Jesus Christ; whence Jubilee hath its name, when the Trumpet of the Gospel sounds, He preacheth deliverance unto those who were held captive under the Law, and this day, saith he, is this Scripture fulfilled in your ears, Luk. 4.18.

Doubt. 2. But the Law was given that the sin might abound, Rom. 5.20. how then is the Law good?

Some would have it there taken consecutive, not causaliter: But how then can it be good, if it make that which is evil to abound? Even as preparatory Physick may be good, yea, is so much the better, which makes the ill humours flow and abound: 'Tis true, the Law entred that Sin might abound, Rom. 5.20. not that sin might be more committed, but more discovered; that he which is filthy might discover himself to be more filthy; but where sin abounds, saith the Apostle, there Grace much more abounds. The strength of sin is the Law: but blessed be God who hath given us the vi­ctory by Jesus Christ our Lord, 1 Cor. 15.56, 57.

But if he be not moved with threats, nor with promises, how doth he observe the good Com­mandment?

How did Abraham, and the holy Fathers live in obedience unto God? they had no Law to com­pel them, they lived in servitude unto no visible thing. If thou askest the Sun in heaven why it [Page 90] shines, if it could answer thee, it would say, it were his duty so to do, so it ought to do, it was made for it, God set it in the heaven for that very end, to shine upon the earth: And for what other end was the Man made? was he not created in Christ Jesus unto good works, which God hath before ordained that he should walk in them, Ephes. 1.10. To this purpose the Prophet, Isai. 60.1. Arise, shine forth, for thy light is come, and the glory of the Lord is risen upon thee; the light of Gods countenance, Christ the Sun of Righteousness is risen upon thee; therefore the Saints of God shine like lights in a crooked and perverse generation. Tell them of threats, and menaces of the Law! they belong not to them; they do that for love, which others do not for fear: perfect love casts out all slavish fear: tell them of rewards! they look at nothing less than union with their God: In keeping his Commandments there is great reward.

Doubt. 3. I gave them Statutes that were not good, Ezech. 20.25. What Statutes were they?

Some say the Ceremonial Law; as Mathematica non sunt bona: but the Law is holy and good; and if a man do the statutes which God gives him, he shall live in them, vers. 11, 13. but these are such as wherein they shall not live, vers. 25. (i. e.) the statutes of Moloch.

But did God give them these Statutes?

This Phrase is like that, Act. 7.42. Because they made a Calf, and offered sacrifice to the Idol— God gave them up to worship the host of heaven; or that Rom. 1.21, 24. therefore God gave them up, (i. e.) permitted them to live according to their own lusts; accordingly the Lord saith, Ezech. 20.39. Go ye, serve ye every one his Idols.

3. It discovers the unreasonableness and perversness of our Nature: Statutes of Omri are kept, unrighteous decrees, evil lawes, yea, we obey unrighteousness, Rom. 2. and iniquity it self, which is a law, Psal. 94.20. The Jews offered their sons and their daughters to Moloch, which I commanded them not, it never came into my heart, Jer. 7.31. No, he saith, do thy self no harm: Nor did the Son of God come to destroy mens lives, Luk. 9. Ye suffer fools gladly, because ye your selves are wise: if a man bring you into bondage, devour you, if a man exalt himself, take of you, smite you on the face: I speak in regard of reproach, &c. 2 Cor. 11.20. All this the Corinthians could suffer, rather than the reasonable Commandments of Christ. John Baptist and Christ piping and crying cannot win us: The lusts of your Father the Devil ye will do; foolish and hurtful lusts, 1 Tim. 6.9. but the good and profitable Commandment of our God we will not do.

Men are content to obey men: See Jer. 35.14. the words of Jonadab the Son of Rechab, men enjoyning unrighteous decrees, the statutes of Omri are kept: Many men desire to have all things good, good House, Wife, Children, Servants, Meat, Drink, in a word, all things good but them­selves. The good Commandment was given to make thee good.

2. Observe the highest pitch whereat the Law aims, even to stir up the best, the highest and most noble faculty, our Will, and most noble affection in us, OƲR LOVE. When the Law is pre­sented unto us as an holy Commandment, it strikes us with a fear and awe of the Divine Majesty, and out of that fear they become holy as God is holy: By the fear of the Lord men depart from evil, and perfect holiness in the fear of God, Joh. 24.19. When the Law is recommended to us as just and righteous, it excites belief, the righteousness of faith: And so of Christ the end of the Law for righ­teousness to every one that believeth, Rom. 10.4, He justifieth and purgeth from all sin: but when it is commended unto us as good, it raiseth up our love of it, that's affectus unionis: that's the fulfilling of the Law, Rom. 13.10. that's the end of the Law; The end of the Law is Charity out of a pure heart, and of a good conscience, and of faith unfeigned, 1 Tim. 1.5. When we obey out of fear, we have but half our strength; and therefore Homer saith, Jupiter took away from Arminta half the strength: beside, fear hath torment, 1 Joh. 4.18. we read of obedience of faith, Rom. 1. and 16. but faith works not but by love. We read also of an obedience of Charity, Deut. 30.20. That thou mayest love the Lord thy God, that thou mayest obey his voice; and cleave unto him; the like ye read, 1 Pet. 1.24. Castificantes animas vestras sub obedientia charitatis: When the Commandment is pro­pounded unto us as good, it stirs up Love in us, and Love makes all easie; Mandata non sunt gra­via, 1 Joh. 4.18.

Reproves. Us who quarrel or contend about the Law, which yet neither of us observe, the good Law and Commandment of our God; if we did, it would make us good in our selves, good to men, and one to another, kind, gentle, &c. good to all. [...], A good man is a common good, he is a good man, he is not such an one who only doth no hurt (though would God we all arrived unto that degree of goodness) but doth good, like to the Law-giver, Psal. 119.68. Thou art good and doest good.

We may discern this better in others than in our selves. Jobson in his Relation of the River Gamboa in Africk tells us, that the people on both sides the River extreamly hate one another, and that for difference in some niceties of their Religion, but saith he, I saw no difference at all in their lives who differed among themselves: May it not be as truly spoken of our selves.

Observ. 1. Observe how reasonable a service, the service of our God is; his Commandment is good: Yes, happily good for God the Law-giver. Nay, my goodness extends not to thee, Psal. 16.2. But Moses speaks expresly, Deut. 10.23. Now Israel, what doth the Lord require of thee, but to fear the Lord thy God, to walk in all his wayes, and to love him, and to serve the Lord thy God with all thy [Page 91] heart, and with all thy soul, to keep the Commandments of the Lord and his statutes, which I command thee for thy good.

Consol. Alas! I know that, but though the Commandment be good, it makes not me good, for since it came I am evil, and worse than ever I was.

The light is good, saith Solomon, and is it ever the worse, is it not rather the better for discovering the darkness: the Law doth not make thee to be evil (thou wert evil before) but discovers thee to be so. Thou consentest to the Law that it is good; that's a beginning of goodness, it so begins to make thee good: time was, when thou thoughtest that the Commandment was evil, time was, when thou thoughtest it thine own enemy: So Ahab said to Eliah, hast thou found me O mine ene­my? and Michajah never prophesied good to him, but evil. The dictates of the Law were such to thee, thou entertainedst them as evil, as the words of an enemy, and long time it was with thee e're thou couldest be perswaded to agree with thine adversary, to think well of the Law, that's the adversary, if now thou consent unto it, if now thou canst think that the Commandment is good, thank and bless thy God, be sure he hath begun a good work in thee, Phil. 1. yea, such as he will take notice of in these times of calamity: [...], 1 King. 14.13. When the new wine is found in the cluster, one saith, destroy it not, cast it not away, there is a blessing in it; so will I do for my servants sake, that I may not destroy them all, Isai. 65.8. But alas, thou wilt say my sins, the Law hath made powerful, and to prevail against me, and they multiply themselves, and like degenerate friends (such some­time they were to me) they now prove my greatest enemies: The Law commands me this, and forbids me that, I comply with it, but have no power to obey it; hence it is, that my conscience accuseth me, condemns me, torments me, and judgeth me to death and hell.

Yet despair not poor Soul, The Lord leads down to hell, and brings back again, he looks with gra­cious eyes upon the willing, the loving, though as yet weak and impotent man: Ʋnto him do I look who is of a poor and a contrite spirit, and trembleth at my word, Isai. 66.1. Yea, though thy Con­science judge thee to death, yet is thy God more gracious, more merciful to thee than thine own evil Conscience, he reveils unto thee, the Law of the spirit of life, Rom. 8.2. which is Christ Jesus, which will make thee free from the Law of sin and death. Yea, unto such a broken and wounded spi­rit the beloved Disciple pours in oyl of gladness, 1 Joh. 3.20. if our heart condemn us God is greater than our heart, and knoweth all things; He knoweth thy good will there toward his good Command­ment, though thou be not yet able to perform, though as yet the good that thou wouldest do thou doest not, and the evil thou wouldest not, that doest thou; yet continue in that good will, and he that hath begun this good work in thee will perfect the same: He who hath wrought a Will, will give power also, that thou mayest not only be willing but be able also; so that thou shalt overcome the evil with the good.

Exhort. 2. To love the good Commandment: It's a most reasonable Exhortation, that that which is good be loved. Thou lovest that which thou thinkest good; 'tis the object of love. Is it not more reasonable, that thou shouldest love that which the only wise God, and the LOVE it self propounds to thee for good? When the Physitian forbids thee such or such meats, though thou lovest them, yet thou abstainest, he knows better what is good for thee: ‘Charior est superis homo quam sibi—’ Man is dearer to God than to himself. Datum est paucis cognoscere quaenam sunt vera bona; It is given to few to know what things are truly good. Yet truly, even a very fool may know negatively what are not the true good things: Surely Riches are not the true good things, though men call them so; these have wings: true good things are permanent. The Merchant now must seek such as will swim out with him after a wrack. Paul was in perils of waters, yet these swam out with him; in perils of robbers, yet they robbed him not of these. It is easie to know, whether we do love the Law or no; if so, what we love we think on often: Lord, how I love thy Law! all the day long is my study in it: the righteous man exerciseth himself in Gods Law day and night: what we love we practise, we meditate on, &c. And shall we think thou lovest the Law, when thou thinkest of it but one day in a week?

Means. Pray to the Lord. Thou art good and doest good, O teach me thy statutes, Psal. 119.68. This discovers the false judgement of evil and lawless men, both of things and persons; of things they call good evil, and evil good: they speak evil of things that they know not; so of persons. Some said of our Lord, He is a good man, others said, he perverteth the people. No wise man will esteem him­self by the judgement of evil men: the Law is the measure of goodness; to the Law, to the Testi­mony. Let every man prove his own work, proving and trying is by a Rule, Gal. last.

NOTES AND OBSERVATIONS UPON ROMANS VII. 14.

[...]—

We know that the Law is spiritual:—

THis Epithet or Adjunct of the Law qualifies the inward man. The words are considerable, 1. in themselves; 2. in relation to the former. In themselves they contain these two points: 1. The Law is spiritual: 2. We know that the Law is spiritual. 1. The Law signifieth not only the Ceremonial, Judicial and Moral Law, but all what ever Ordinances, Statutes, Judgements, Commandments, Decrees, &c. have gone forth from the holy God, the Law-giver even from the beginning: what­ever doctrine or institution it's called by the name of [...], which the Septuagint, and our Apostle here render by the word [...], a Law; what ever that Law in the latitude and extent of it is, it's spiritual.

The Spirit is sometime opposed to the

  • flesh,
  • letter.

1. To the flesh, as in the next words, so spirit and flesh are opposed, as weak and strong, Isa. 31.3. 1 Cor. 3. 2 Cor. 10.4. The weapons of our warfare are not carnal or weak, but mighty through God.

2. It's opposed sometimes to the Letter, 2 Cor. 3.6. God hath made us able Ministers not of the Letter but of the Spirit. In both these respects the Law is Spiritual, both as Spiritual is opposed to the flesh, and as it is opposed to the Letter.

For our better understanding of this, we must know, that the Law being our guide and school­master unto Christ, hath in it accordingly a letter proportionable to the flesh of Christ, and a spirit proportionable to the spirit of Christ: And as the letter of the Law, so the flesh of Christ tends to the death of sin; so the spirit of the Law, or the spiritual Law; the spirit of Christ tends to the quickning and enlivening of the inward man of God in Jesus Christ, according to the spirit; for the letter killeth, namely, sin in the man; but the spirit quickneth or giveth life, 2 Cor. 3. And as Christ was partaker of flesh and blood, that he might die, and arise again by the quickning spirit, Heb. 2. So the believers in Christ, out of the obedience of faith become conformable unto the death of Christ, and by the power of his spirit, are raised unto newness of life.

Now that the Law is spiritual, appears by manifold proofs; such was the Law of Circumcision, so expounded by Moses, Deut. 10.16. So was the Law of the Passover, and was so expounded by St. Paul, 2 Cor. 5. so is the whole Ceremonial Law, and Judicial also, as hath been shewed in part, and the Moral Law too, which in special, is here said to be spiritual; this was meant, Exod. 32.15. where we read, the Tables were written on both their sides, on the one side and on the other were they written: so was Ezechiel's Roll written within and without, Ezech. 2.10. and St. John's Book, Rev. 5.1. The outside is the Letter, the inside is the Spiritual meaning of it: And David is so to be un­derstood, when he saith, Thy righteousness is an everlasting righteousness, and thy Law is the truth, Psal. 119.142. for whereas the figurative righteousness of the Ceremonial Law is not a righteous­ness which lasted for ever, but until their types were fulfilled, the spiritual and inward righteous­ness in them, and all other Laws, that is for ever; and thy Law is the truth, (i. e.) it is spiritual, for the Spirit is the Truth, 1 Joh. 5.6.

The reason why the Law is spiritual is considerable; 1. Partly in regard of the Law-giver; 2. Partly in regard of the object unto whom the Law is given; 3. Partly in respect of the end whereat the Law aims, in regard of sin to be discovered by the Law.

[Page 93]1. In regard of the Law-giver, He is a spirit, Joh. 4. and he wrote the Law with his finger, and gave it unto Moses, Ezod. 31. he wrote it with his finger, (i. e.) with his spirit, as one Evangelist interprets another; If I by the spirit of God cast out Devils, Matth. 12.28. with St. Luk. 11.20. If I with the finger of God cast out devils. Now since God himself is a spirit, and will be worshipped according to himself, that Law of worshipping, whereby the man worships his God, must have some proportion unto him, and be also spiritual. This Law therefore is directed unto the spirit of the man, the highest and most noble part of the man, which the Lord had made capable of such a Law, by breathing into his nostrils the breath of life, Gen. 2. and 3. This is necessary in regard of Gods end, in giving his Law; for (as the Platonists themselves could say) it is impossible, that the man should otherwise live unto his God, or understand the mind and will of his God, unless he had such a principle imparted to him by the God of life: So Paul tells us, Act. 17.28. In him we live, and move, and have our being. As the carnal Commandment is needful for the dis­covery of the carnal sin, so the spiritual Law is necessary for the discovery of the spiritual sin, since by the Law is the knowledge of sin: It was necessary there should be a spiritual Law, for the detection of spiritual wickedness in heavenly things; yea, for the conquest of it, for spiritual things whether good or ill, they are strong, and by how much the more spiritual, the more strong; the good God would not be wanting to any: Since therefore many live according to the flesh, and are carnally minded, there is a carnal Commandment for them, sith others are spiritually minded there is also for them the Law of the spirit of life, that is in Christ Jesus our Lord, Rom. 8. This was figured by the Queen of Sheba's coming to Solomon; (Sheba is in Arabia where the Law was given) she came to Solomon to be resolved of her hard questions: It was the custom of the East, when people met together to propound hard questions in nature (not as now when men meet they cannot part without tipling) she propounded her hard questions: See Georg. Ven. 230. b. 283. a.

The Lord came from Sinai, and arose up from Seir unto them: He came with ten thousands of his Saints; from his right hand went a fiery Law for them, yea, he loved the people. The Lord came from Sinai, that saith the Apostle is Agar, and gendereth to bondage: it is a type of the earthly man. Seir is the Mount of Edom, a type of the carnal Man, flesh and blood, or the animalish or natural Man, which two are sometime confounded, and most what taken promiscuously, because the Law hath not the due effect upon them, neither indeed can, saith the Apostle; for the carnal mind is enmity against God; for it is not subject to the law of God, neither indeed can be: But as swallows, rats and mice, and other vermin seem to be tame because they live in the house, but they can never be ta­med; so doth the earthly and carnal man seem to be subject to the Law, because he is of the same houshold with the spiritual man, but he can never be tamed and brought under the Law, because the earthly and carnal wisdom, and holiness seem so excellent and amiable in his eyes, that the Law of God is poorly esteemed by him: and therefore the fiery Law comes from the right hand of God unto the true Israelites, and true Jews, who worship God in the spirit, and rejoyce in Christ Jesus, and have no confidence in the flesh, Phil. 3.3. This is that which some of the Jews deliver.

Doubt. But if the Law be Spiritual, and that imply power and strength, how comes it to pass, that they are weak that are under the Law? as Gal. 4.

For our better understanding of this, we must distinguish between the divers Subjects of the Law, and the divers Teachers of it.

1. As for the first, I pray ye give me lieve to add to that which I delivered lately more at large: (Viz.) That there are three parts in the man unto which the Law holds proportion; for although our peripatetick Philosophers make but two parts of a man, Soul and Body, and too many Divines have followed that tenent, not considering, &c. See Notes on Hebr. 1.3. [...]. When therefore the Law is said to be weak, and they weaklings that are brought up under it, it is not simply and ab­solutely to be understood, but in regard of the flesh; so the Apostle speaks expresly, Rom. 8. What the Law could not do, in that it was weak through the flesh.

2. If we consider the divers Teachers of the Law, they are in proportion to the divers parts and receptivities in the man: some earthly, others [...], or animalish, and others spiritual; of all these Moses speaks, Deut. 33.2. Now according as the Teacher of the Law is, whether earthly, na­tural or spiritual, such is his doctrine and the extent of it, as aqua tantùm ascendit, quantùm de­scendit. When the Law is taught carnally, as a carnal Commandment, it reacheth no further than to the flesh, Sinai. When it is taught Naturally, or [...], it reacheth to the Soul; when taught Spiritually it reacheth to the Spirit: As the Child is so is his strengh, as it is said in the story of Gi­deon; and as arrows in the hand of a Giant, so are young men, Psal. 127.4. 1 Joh. 2.14. Prov. 20.29. 3. When the Law comes out of Sion, and the word of the Lord from Jerusalem, Isa. 2.3. when it is administred by them, in whom it hath the due effect, when it is taught by spiritual men, then it reacheth unto the spirit; when the Law comes out of the midst of the fire, Deut. 5.22. it self is fiery, Deut. 33.2. and hath the effect of fire in those to whom it comes; his word was in my heart as burning fire, Jer. 20.9. This was figured, 2 Kings 22. by Hilkiah the Priests finding the Law, and Josiah the King reading the Law in the ears of all the people, 2 King. 23. whence follows the great­est Reformation that we read of in the whole Old Testament. Hilkiah is the portion of the Lord, his own spiritual people who live according to that supreme and highest portion of God in their spi­rits, [Page 94] these are the Royal Priesthood, 1 Pet. 2. When Josiah reads the book of the Law, when the Law comes from the fire of the Lord, so Josiah signifieth, needs must follow a notable reformation. Thus when our Lord begun at Moses and the Prophets, and expounded in all the Scriptures the things concerning himself, Luk. 24.27. their hearts burned within them, vers. 27. and when the Law went out of Sion, Act. 2. and kindled upon the Apostles in fiery tongues, as the interpreters of Gods Law, what a reformation was then wrought! the same day were added unto them about three thousand souls; and Act. 4.4. five thousand. And what's the reason that the Law works not as powerfully in these dayes, the Promise is made unto these times, as I have shewed? the reason is, because we are earthly, we are yet carnal, we are [...], sensual men, having not the spirit. The Law makes us Edomites and Ismaelites, few Israelites; the Law comes out of Sinai and Seir, not out of Sion and Jerusalem; the arrows are not in the hands of the Giant; whence it is, as the Child is, so is his strength.

1. See the great extent of the Law, it reacheth from the ear to the heart, from the outward to the inward, from the body to the soul and spirit; whence saith the Psalmist, I have seen an end of all perfection, but thy Commandment is exceeding broad: Though in regard of the body it be within narrow limits, yet so it extends it self to every action of the outward life, and every circumstance, even [...], but in respect of the soul and spirit, Hebr. 4.12. See Notes on Psal. 94.12.

2. Hence appears the falshood and vanity of that Rule well known, and taken for granted by the School-men, Lex cohibet manum tantum, the Law restrains the hand only; Evangelium & manum & animum, the Gospel both hand and mind: for neither hath the Law so much power in it self to re­strain the hand without the finger of God assisting it, nor hath it so little power, being spiritual, and assisted by the spirit of God, as to restrain the hand only, but it restrains the mind and heart, the soul and spirit also.

3. This discovers the excellency of the Christian Righteousness, it reacheth even unto the spirit: the Spouse of Christ, who is unmarried to this world, is holy both in body and in spirit, 1 Cor. 7.34.

Note hence also the defective Righteousness of the Pharisees of old, and of our times, which con­sists wholly in cleansing the outside of the cup and platter: See the story of the Pharisaical young man, &c. See Matth. 19. and Mark 10.

4. There is a spiritual sence of the Law: See Notes on Matth. 5.

This reproves those who confine the Law of God unto the letter only, such as think if they per­form an outward obedience thereunto: they do their whole duty required out of the Law. This was the opinion of the Pharisees, which our Lord came to correct; their Glosses were upon the Law which our Lord confutes, Matth. 5.6. They thought that a man was then only guilty of mur­der, when he actually shed blood: But our Lord, who knoweth the meaning of the spiritual Law, he saith, whosoever is angry with his brother (without a cause) shall be in danger of judgement; with­out a cause, is not extant in the ancient Copies, as a diligent searcher of Antiquities hath observed; he that hateth his brother is a murderer, 1 Joh. To commit adultery may be with a lustful eye, and in the heart: Yea, the friendship of this world is adultery in Gods account, Jam. 4.4. the like we may say of Idolatry, &c. of Swearing, and taking Gods Name in vain.

Object. But we seem hereby to attribute too much to the Law.

I answer, if we shall consider the Law, only as a carnal or weak Commandment, we ascribe too much unto it; but if we consider Christ himself assisting the weak man labouring under the Law, and a minister of Circumcision, as he is called; in that respect the Law may be said to be strong and powerful, yea, so strong, so powerful, that what is spoken of the Law, the very same is spoken of Christ, Deut. 30.12, 14. conferr'd with Rom. 10. When the Lord promiseth to make a New Covenant with his people, He expresseth himself thus, Jer. 31.33. I will put my Law in their hearts, &c. Hebr. 8. What is that, Christ? yes, Christ himself is the very Covenant, Isai. 55.3. I will make an everlasting Covenant with you, even the sure mercies of [...], which the Apostle ex­plains to be meant of Christ, Act. 13.34. yea, the Prophet speaks expresly, I will give thee for a Covenant to the people, and for a light to the Gentiles, Isa. 42.6. So that I hope Christ and the Law are surely reconciled when they are both one and the same.

Consol. The Law is Spiritual, but I am Carnal, I am weak. The spirit indeed is willing, that's from the good spirit of God, but the flesh is weak, that's from impotent and weak nature: Yet de­spair not, the time will come, when thou shalt be strong, because thou art flesh of Christs flesh, and bone of his bone; that was the great mystery whereof St. Paul speaks, Ephes. 5. For as the Mother of all Living, Eve, was built out of the first Adam, who was the image of the second, the figure of him that was to come, Rom. 5.14. so is the Church, the heavenly Eve, or mother of all those who live in the life of God, built out of the highest Adam, the man from heaven heavenly, and made flesh of his flesh, and bone of his bone; and therefore as he is called [...], so is she called [...], a name of strength, power, valour and courage: So to be men, or manly, is to be strong and valourous, Isa. 46.8. 1 Cor. 16.13. from hence the Apostle reasons to the encouragement of the weak spiritual Eve, Ephes. 5.29, 30. No man yet ever hated his own flesh, but nourisheth and cherisheth it, even as Christ the Church; for saith he, We are members of his body, and of his flesh, and of his bones: out of weakness they became strong. Thou hast a good will according to the spiritual Law; and so Gods will is done in heaven, pray that it may also be done in earth.

Exhort. To be spiritually minded, to observe the spiritual Law. This duty rewards it self; to be spiritually minded is life and peace and joy: when the heart and the flesh rejoyce in the living God, this is the true liberty: where the spirit of the Lord is there is liberty, 2 Cor. 3.17. Ambulabo in latitudine, I will walk at liberty, for I seek thy Commandments, Psal. 119. Till the Commandment appear good unto us, and which is a proof of that goodness, till the Law be commended unto us as spiritual, and we spiritually minded with it, we are held in straitness; but when the good Com­mandment, when the spiritual Law, and the love of the spirit comes, the heart; soul and spirit is enlarged: I will run the way of thy Commandments when thou hast enlarged my heart, Psal. 119.32. This was figured by those three Wells which Isaac digged, Gen. 26.20. Esech, Sitnah and Reho­both; Esech is contention, Sitnah is hatred, Rehoboth is room, Ezech. 41.7. Ephes. 2. an habitation of God in the spirit: Flesh and blood shall not inherit the kingdom of God. We say commonly, flesh and blood cannot endure this or that; and therefore we think we reason well, and do well to be an­gry and impatient, whereas indeed all those corporal and carnal accidents, yea, flesh and blood it self must not enter into the kingdom of God; we must first be spiritualized by the spiritual Law, and the body must be made a spiritual body, 1 Cor. 15.

We know that the Law is spiritual. Here we must enquire, 1. What it is to know; 2. What kind of knowledge is here meant; 3. Of whom the Apostle speaks this, when he saith, we know. 2. Prove this: 3. Shew the reason of it. 1. I will enquire the first of the Philosopher, he will tell us, that Scire, is, per causam scire, which with him is demonstration; and he speaks trulier than he was aware of, for to know a spiritual truth in Scripture-language is to understand it by demon­stra [...]n of the Spirit, 1 Cor. 2.4. My speaking and my preaching was not with entising words of mans w [...]dom, but in the demonstration of the Spirit and of power. 2. And that's the knowledge here meant, lumen spirituale, the spiritual light received from God, which brings with it conviction and evi­dence, whereby we know, and are perswaded, that the Law which seemed to us before to sound as it were only litteral and carnal, is indeed mystical and spiritual. 3. By which we understand, that the same person cannot well be meant under We, we know, and I, in the next words, I am carnal: so as the carnal and spiritual man are opposed one to other, so are their conceivings and knowledges opposed one to other, 1 Cor. 2.14. and 1 Cor. 3. I could not speak to you, as unto spiritual, but as unto carnal; unless the Apostle in the next words be to be understood to speak by a [...], by a condescent, when the person speaking doctrinae gratiâ, takes upon himself the person of an­other, or else speaks of himself as he had been sometime before he attained unto this spiritual un­derstanding: and if we so judge, we need not make much dispute as some do, whether Paul speak in his own person or no, when he saith, I am carnal.

2. We, of whom speaks the Apostle this?

Of the Apostles and Spiritual men, that the Apostle, and all spiritual men know this; such were the true Priests of the Lord, the [...], the true Elders who were grown up to the true and spiritual age, which is the wisdom, saith the wise man Solomon, Wisd. 4. Such an one was Moses who received the Tables of the Law written on both their sides, Exod. 32.15. the outward letter and inward spirit in unity; such were the Elders of Israel, Numb. 11.16. where God saith this to Moses, Gather to me seventy men of the Elders of Israel, whom thou knowest that they are the Elders of of the peole: It was no hard matter to know who was the eldest man, and had lived longest in this outward world; but that was not the age the Lord meant, but saith, such as thou knowest, these take to the tent of the Congregation, that they may stand there with thee; with thee, whence they gather, they should be like Moses in wisdom, fear of God, piety, meekness; of such as these consisted the great Synagogue, they were Priests, Levites, and the wisest and most pious Israelites; unto these now apostatized and degenerate the Prophet speaks, Mich. 3.1. Ye heads of Jacob, is it not for you to know judgement? such were the true Priests and Levites, Mal. 2.6, 7. the law of truth, (i. e.) the spiritual law was in Levi's mouth: the Priests lips should keep knowledge, such was David and all the Prophets, Ezech. 2.10. Liber scriptus intus & foris, intus per allegoriam, foris per historiam, Gregory. The Apostles they knew that the Law is spiritual: The reason may be conceived from the consi­deration of the father of spirits, the father of lights, from whom descends every good and perfect gift; the lights are five, &c. See Notes on Matth. 16.17. By this light spiritual men are renewed in the spirit of their minds, Ephes. 4.23. for whereas the most noble and highest part of the man, God hath imparted unto him, when he breathed into his nostrils the breath of life, was now depraved by the apostacy from his God, it was necessary this should be repaired, if the man should receive a spiri­tual Law from God, for it was otherwise impossible; of this the Apostle speaks, 1 Cor. 2.12. Now we have received, not the spirit of the world, but the spirit of God, that we might know the things that are freely given to us of God. The Apostles and the Prophets before, and all spiritual men, were to Preach and Teach the law of the spirit of life, being ministers of the spirit; and therefore they must know, that the law is spiritual, Gal. 1.15, 16. They must first receive the immortal seed before they sow it in the hearts of the people, and when they have received it, they propagate it by spiritual generation of others, 1 Cor. 4.15. and 9.1. the work he wrought in them was in the Lord, and from the Lord, and before he wrought it, he had seen the Lord; it was necessary it should be so, for the spiritual birth is not wrought by equivocal generation; he that begets spiritual children must [Page 96] have received spiritual seed: and therefore I will not dare to speak of any of those things, which Christ hath not wrought by me, to make the Gentiles obedient by word and deed, Rom. 15.18. saith Paul.

Observ. 1. If the Apostles, and other spiritual men, knew that the Law is spiritual, this points us to the ground of the differences, and strivings about the Law; they proceed from ignorance: (for men differ not when they come to the knowledge of the Truth.) We dispute about idolatry, and condemn the Papists for idolaters, nor do I know how they can excuse themselves from the charge: Mean time we know not, and acknowledge not that there are idols in our own hearts; we dispute about the Sabbath, and condemn those who work in it; in the interim we know not, or consider not, that we cease not from our own sins, our own works, which is the true keeping of the Sab­bath: See Notes on Matth. 13.11. As about the Letter of the Law, so about the flesh of Christ, great disputes.

Observ. 2. The Law of our God is not so plain and easie as some conceive it to be, thy testimo­nies (saith the Psalmist, Psal. 119.129.) they are wonderful; now that is properly wonderful, which is not known, mirari veteres pro nescire; and therefore we read him praying often, Teach me thy Law O Lord, thy judgements and statutes, Mirari est interdum ignota causa, Scalig.

Observ. 3. There is a spiritual sence of the Law: This is that which our Saviour proves, Mat. 5.6. where he goes about to free the Law from the false glosses of the Scribes and Pharisees.

This reproves those who limit their obedience within the outward letter of the Law; these are Pharisaical men, of whom I spake somewhat before: a Disciple of the Pharisees ye read of, Mar. 10.17. this young man thought he had kept all the Commandments, because he had performed obedience unto the letter of them, and therefore because he knew no better, and performed that, it's said, our Saviour loved him: how far short come we, young and old of that pharisaical young man, who come short of the letter in our duty towards our neighbour? He had observed all these Commandments from his youth; had he not so done, but had lied, it would not have been added, that our Saviour loved him, for surely he loves no iniquity, Psal. 5. yet how far short came this young man of the true, spiritual, and inward Righteousness, which must exceed the righteousness of the Scribes and Pharisees? and therefore our Lord overthrows all he had said with one Precept he was not aware of, Sell whatever thou hast, and give to the poor, &c. For the Will and Commandment of our God is our Sanctification (i. e.) withdrawing all our will and affections, heart, soul and spirit from all the Creatures, and applying our selves entirely withal we are, or have obediently unto our God: Now if we be otherwise minded, and the heart and spirit run out after any crea­ture, we break all the Commandments of our God; for when the heart is fixed upon any Creature without God, there we have another God before him; when we are covetous, or proud, we set up idols in our hearts, though we worship no outward idol: When we bear the Name of our God in profession, yet walk unworthy of our God, when we name the Lord Jesus Christ, yet depart not from envy, malice, or any iniquity; we take Gods Name in vain, though we swear not at all. These inward violations of the Spiritual Commandment are far worse than the outward, as our Sa­viour speaks, Matth. 12.43, 44, 45.

Reproves. Presumptuous men, sensual men, who have not the spirit of God, yet judge of the Spiritual Law, which is beyond their reach, Levit. 10.9.10, 11. after Nadab and Abihu offered strange fire; the Lord gives a special Commandment, drink not wine nor strong drink: [...], animalis homo, the natural man, who is not yet spiritual, receives not the things of the spirit of God, &c. They speak evil of things which they know not, vainly puffed up by their fleshly mind: their Opinions that they know puff them up, 1 Cor. 8.1, 2, 3. [...]. This way of Gods Commandments is that way which the Vultures eye hath not seen. Flesh and blood reasoned and disputed about the Sacrament: Good God, how are many minds divided a­bout it! what a deal of paper hath been blotted with that Controversie, whether the body and blood of Christ be really or corporally under the Elements, yea or no, little heed is given to our Saviour when he speaks of that, My words are spirit and truth, the flesh profiteth nothing; there's flesh and blood disputes about the Law: Do we keep the Law? So much of the Law as we live, so much of it we know, and no more; when we keep it in our spirits, and become spiritually minded, we are able to judge of it, and not before, 1 Cor. 2.

This reproves those who understand well that the Law is spiritual, and that there is a greater and higher measure of obedience required out of it than the outward letter of the Commandments seems to import, and in this knowledge they please themselves, yet live in disobedience to the out­ward letter; for whereas there is a spiritual wickedness discovered by the spiritual Law, Satan per­swades men who have learned this, that this spiritual wickedness is that only wickedness which is forbidden, and that there is no other sin but this; hence with freedom they commit outward sins: Thus some flatter themselves. The true thievery is the appropriating of that which is Gods unto ones self, and therefore he makes bold with his neighbours goods.

The true Father is God, and therefore they neglect their natural parents: thus the Jews by their tradition corrupted the Commandment of God, Mar. 7. it is Corban; the true drunkenness is not with wine, Isai. 29.9. Jer. 51.27. but a drunkenness of opinion and self-conceit, and thereupon [Page 97] they allow themselves in surfetting and drunkenness, thereupon they make no scruple to be drunk with wine, wherein is excess. The true adultery is spiritual, and thereupon they think they may be bold with the outward and corporal: the pollutions of idols, Act. 15.20, and 21, 25. I have heard and am right heartily sorry to hear, that there are, and I have known some of this judgement, but let such to their terrour hear the judgement of God, 2 Pet. 2.20. God forbid there should be any such among us. The Spouse of Christ must be holy in body and in spirit, she must be cleansed from all pollution of flesh and spirit, 1 Cor. 7.34. she must be sanctified throughout in spirit, soul and body. God is a jealous God: See Exod. 20. Many serve not God but their own bellies.

Object. But they are more zealous against Baal, Ezech. 8.

What husband would believe his wife who should say, husband, my heart is entirely yours, when yet she prostitutes her body to another: It was a false speech of Martial, ‘Lasciva est nobis pagina, vita proba est.’ Our lives are wanton, but our life is honest. And shall we think that the searcher of all our hearts, will believe us, that our hearts and spirits are his, when we yield our members servants to uncleanness and iniquity? Out of the abundance of the heart the mouth speaks; the hand works, the eye looks, the foot walks; The French Proverb is here true, Nothing comes out of the sack, but it was before in the sack. A corrupt word comes from a corrupt heart, a sinful outward life from a sinful inward life. Corporal wickedness proceeds from spiritual wickedness; if we break the outward Commandment we break the inward and spiritual also.

Exhort. O that we also knew, and were perswaded that the Law is spiritual. Would we know this? have we an earnest desire thereunto? That will betray it self in our outward study and en­deavour; Lord, how I love thy Law! all the day long is my meditation on it.

There's no understanding of God's riddle, unless we plow with his heifer, Judg. 14.18. The Law is full of riddles, and spiritual understandings, Psal. 78. Preface. Follow the guidance of thy teacher, the holy spirit is the only true teacher: And God gives his holy spirit [...]. The Ministers are the Oxen who tread out the corn, who separate the chaff from the wheat, the husk of the letter from the grain of the spirit, 1 Cor. 9. Shall we be alwayes learning? If ye do the things that I command ye, then ye shall know, Joh. 7.17.

By exercise men grow strong, not by eating and drinking. It's a shrewd sign the Oxe is fatted for the slaughter that's put into a fat pasture, that snatcheth here a morsel and there a mouthful, and treads the rest under feet, like a Bore in a frank.

The like we may say of those who are all their life time mewed up in a study, they will plod out the spiritual and mystical meanings of the Law, and practise in another world; when there is neither devise, &c. This is, as if a man should drive a wedge against the grain: these learned fools much befool themselves, they begin at the wrong end, they study first and then live; they must first live and then study. The Lord tryes thee with easie truths, practise, if thou be faithful in lit­tle he will trust thee with more. Who of you would put your best liquor into a vessel that ye know not whether it will hold or no? ye fill it first with water; so doth our God.

Pray for the Lords Spirit; beg of the Lord spiritual eyes, that thou mayest see the wonderful things of his Law: Lord, that mine eyes might be opened. Then follow Jesus in the way.

To what an high pitch of understanding in Gods Law did the Prophet David attain unto by the use of those means? Psal. 119.98, 99, 100. If ye know these things, happy are ye if ye do them.

Further touching the Law, from Hosea 8.12. [...].

Vulg. Lat. Scribam ei multiplices leges meas, quae velut alienae computatae sunt. Vata. Scripsi ei honorabilia legis meae: Our Translation, I have written to them the great things of my Law, but they have accounted them as a strange thing.

That we may the more orderly proceed in these Meditations concerning the Law, I shall remem­ber you of our method hitherto. Ye have heard the nature of the Law, the Author and end of it; the principal effects it hath in the man, and those both proper, and per se, as correcting and in­structing; and per accidens, as making sin to revive and increase. Ye have heard also the principal adjuncts and epithets of it, both such as concern the inward and outward life, as that it is holy, just and good; and such as concern the inward, as that it is spiritual.

Next in order follows the division of the Law, and for this end I have made choice of this Text.

In this Chapter, containing one entire prophesie, the Prophet acts the part of an Herald by sound of trumpet, vers. 1. denouncing judgement from the King of kings against two kingdoms, Israel vers. 1.—13. Judah vers. 14.

In the words ye have these two parts, 1. The Lords grace towards his people I wrote: 2. The peoples gracelesness and ingratitude towards their God; they accounted them a strange thing: Both which resolves into these three.

  • 1. There are great things, or great multitudes of Gods Law.
  • 2. The Lord hath written, doth write, and will write unto his people the great, &c.
  • [Page 98]3. His people account them as a strange thing.

1. What the Law is, and what Gods Law is, hath been already declared. The only word in this point which wants explication is [...], which we turn great things. Quantity is either continued, according to which a thing is said to be great; or discrete, and divided, according to which a thing may be said to be manifold; [...], the original word signifieth both: 1. Great, as we have it, great things. Now things may be said to be great, either in bulk or quantity, (quantitas molis) or else in vertue and esteem answerable, quantitas virtutis. 2. Manifold, as that which consists of many parts. And truly I see no reason why we should so embrace one of these sences, that we should reject the other, since they are both true, and may afford us these two Divine truths:

  • 1. There are great things of Gods Law.
  • 2. There are multitudes, or many parts of Gods Law, which I shall explain apart: I shall then briefly handle them both together.

1. There are great things of Gods Law: These great things are such as David calls [...], 1 Chron. 17.19. which the Septuagint turns [...], great things, as Act. 2.11. wonderful things, [...]. Psal. 40.5. and 78.4. the wonderful works that thou hast done, he gave a testimony, and esta­blished a Law. Honorabilia, so Vatablus; Amplitudines, so Drusius, excellent things, Prov. 8.6. and 22.20. Such great, such wonderful, such honourable, such noble, such excellent things there are in the Law of God.

2. There are multitudes, or many parts of Gods Law: They who have accurately summed up the numbers of the written Laws, divide them into Affirmative and Negative: The affirmative pre­cepts are two hundred forty eight, which the Ancients find correspondent to the same number of bones in a mans body, which as they are the strength of the outward body, so the spiritual Com­mandments are the strength of the inward man, which perfect him for his obedience thereunto: Hence it is observed, when the Lord was now changing Abrahams name, he commanded him, walk before me and be perfect, and then called him Abraham, which name contains the same number in it; whence the Lord testifies of Abraham, that he had kept his Charge, his Commandments, his Sta­tutes, and his Laws, Gen. 26.5. which cannot be understood of the Laws in the Letter, which were not yet given.

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The Negative Precepts are three hundred sixty five, answerable to the number of nerves and li­gatures in the mans body, as the Anatomists have observed; by these are united the strengths and powers of the inward and spiritual man which must be knit together, that the Spirit may come and dwell in it: So the sinews joyned the bone to his bone, and then the Spirit entred into the whole body, Ezech. 37.1-16. Obedience to these must be perpetual, figured by the dayes of the year, three hundred sixty five.

Of all these ten only were written in the Tables which God gave to Moses, as being the Radi­cal and Principal Commandments to which all the other may be reduced, and as fitted to the num­ber of our fingers, the instruments of our work; and hence all Nations reckon by the number of ten, as the most determinate and full number, and then begin again. So great, so many are the Laws of our God: But why so great, and so many? let us now enquire into the reason of both joyntly.

The reason why there are great things and multitudes of Gods Law is considerable, either in re­spect of man, his great and manifold misery, or in respect of God, his greatness and infiniteness, his manifold wisdom, grace and goodness. Mans misery is great and manifold, Amos 5.12. Mani­fold transgressions, and mighty sins, a great and a grievous fall he hath gotten as far as from heaven to earth; from an heavenly mind and affection, to earthly, from wisdom to folly, ignorance and errour; yea, his fall is manifold, from rectitude and uprightness to obliquity and crookedness, FROM ONE TO MANY, from the Creator to the Creatures, the Creator is one only, the Creatures many and manifold; when therefore the man hath lost his happiness in the One and Only God, he seeks and hunts for it among the many Creatures.

2. In regard of God his greatness, yea, infiniteness, wisdom, righteousness, holiness, &c. and there­fore he imparts unto the fallen man, [...], the great things of his Law [...], Matth. 23.23. But should the Lord deal with man according to his own greatness and infiniteness, who could hear him? therefore he deals with the man according to his manifold grace and good­ness; proportions his help unto him according to the mans manifold sin and misery, imparts unto him a manifold Law.

Learn then, O man, what thy first condition was, and what thy present condition is; thy first con­dition was Oneness and Sameness, in wisdom and understanding, and will, in mind and heart with the only God: God made the Man according to his own Image: God made Man upright, Eccles. 7.29. [Page 99] Man, (i. e.) Thee, and Him, and Mee, and every man. The word is [...], it's therefore appella­tive and not proper, God made every Man upright in the first Man. The Man had not but one mind, one will, one heart, one spirit; as one right line is conformable, and one with another, so much [...], signifieth: The Man had one life with the one and only God. This must needs have been the mans primitive estate, as appears by every mans doleful experience in his fallen estate, for then he is said to have found out many inventions, many thoughts, reasonings, discourses, questions, curiosities; so much [...], signifieth, according to the Septuagint: and therefore in his rectitude he had but one. He is said to have forsaken the fountain of living waters, and digged himself cysterns, &c. If he have forsaken God the fountain, &c. therefore he was one with him. He is said to be alienated from the life of God, and therefore he was united with that life of God: Fallen therefore the man is, from his Original rectitude, to obliquity and crookedness, and become averse from his God; from unity and uniformity, to multiplicity, division, partiality, distraction, discord, disagreement of mind, thoughts, fansie, understanding, heart, will, affections; and all these divisions, and partialities are both of one from other, and in our selves. Hence appears the great necessity of a manifold Law, which might pursue the man in his manifold aberrations and strayings from his God, which might follow him in every thought, will, desire, affection, and ferret him out of every hole. These many Laws are a badge of the manifold misery we were fallen into; for as Plato reasons, Where there are many Physitians, it follows, the people have there many diseases, and where there are many Lawyers, the people must be very much divided: So we may reason, that since there are many Laws, there were many breaches of the Laws, since there are many remedies, many healing doctrines, there must be many spiritual diseases.

Learn we hence to prize and esteem the Law according to the worth and dignity of it; they are the honorabilia legis, the honourable things of the Law; things in themselves honourable, as our Lord calls them, Matth. 23.23. [...], the more, or most honourable things of the Law, for so [...], that signifieth honourable, is rendered by [...], which is weighty and honourable, such as make honourable; these weightiest, these most honourable things of the Law, Judgement, Mercy and Faith, they are the only durable honours, Isai. 23. Howle ye inhabitants of the Isle: Is this your joyous City, whose antiquity is of ancient dayes? Who hath taken this counsel against Tyre, the crowning City, whose merchants are Princes, whose traffickers are the honourable of the earth? The Lord of hosts hath purposed it, to stain the pride of all Glory, and to bring into contempt all the honourable of the earth: But Isai. 42.21. We will magnifie the Law, and make it honourable; they are those wherewith we honour God, and honorantes me honorabo; the honourable man deals in honourable things, and by ho­nourable things shall he stand. O that such an holy ambition were kindled in every generous breast, that they would desire the honour that cometh of God only, and pursue it in that honourable way whereby it is to be obtained, 1 Sam. 2. These great things of the Law are those whereby we ho­nour our God, and according to which God honoureth us, to them who by patient continuance in well doing, Glory, honour and immortality, eternal life, Rom. 2.7.10. Glory, honour and peace to every one that worketh good.

The Lord hath written, or will write unto his people, the great things or multitudes of his Laws. The word in the Original is in the future, which in that tongue implies a continual act: The Commandments of God are a Letter from God unto the Church; a Love-letter of the Churches Husband unto his Spouse. And writing the great things of his Law, adds to them Confirmation, and leaves them upon record, in perpetuam rei memoriam. These are the lasting honours, all other ho­nour fails with the cause which bred it. Gentility is on ancient Riches, when they decay the ho­nour decayes with them that is built upon them. But honour thou thy God and his Christ, his wis­dom, and she shall bring thee to honour, Prov. 4.4. Shechem is said to have been more honourable than all the house of his Father, Gen. 34.19. ye read no honourable act he did, but only he readi­ly circumcised himself, ye read for what end he did it. Those of Berea were more noble than those of Thessalonica, Why? because they received the Word with all readiness of mind, and searched the Scri­ptures daily, whether the things which Paul preached were true or no? Act. 17.11.

Now if these minora Legis, these less things of the Law, rendered them honourable, how much more honourable shall the graviora Legis, and great things of the Law? if the outward much more the inward, if the receiving the outward word, how much more the receiving of Jesus Christ him­self?

If the great things of Gods Law be strange to us, then we are best acquainted with the enemies of them, Prov. 3.5-10. the neglect of the least damnable, Palac. in Matth. 5.19. Groti. Ibid.

Reproves. Those who magnifie men, greatly esteem men, and the opinions, and performances of men, and neglect the great things of Gods Law: Thus did the Corinthians of old, and this are we now puffed up for one against another. Thus Simon the Sorcerer bare himself for some great man, and the Samaritans esteemed and called him the great power of God, yea, though he bewitched them with Sorceries: What is Paul, or what is Apollo's, are they not ministers only by whom ye believe? How can ye believe, when ye receive honour one of another? Peter and John, Act. 3. Paul and Barnabas, Act. 14. were ashamed of their honour. And can there be a greater witchery than that which the Apo­stle speaks of, Gal. 3. Foolish Galatians who hath bewitched ye, that ye should not obey the truth? who [Page 100] else but Simon? why was there a Simon Magus at Galatia? yes, and at Corinth, and London too: Simon hath bewitched us, that we do not obey the Truth. Simon is hearing, if we hear, and hear, and hear, and nothing but hear the great things of the Law, we think our selves great and honourable people, and if we know them, then much more honourable: yet so much we may do, and yet Si­mon may bewitch us: instead of obeying and doing the great things of the Law, we cry up Simon, either the Preaching or Hearing for the great power of God.

Doubt. But here it may be doubted, whether there be such multitudes of Gods Laws, since we read, that our Lord reduceth all of them to Two only:

The Commandments of God are sometime more numerous, as when they are delivered in the full Decalogue, sometime they are contracted into a less number, as Deut. 10.12. Now Israel, what doth the Lord thy God require of thee, but to fear the Lord thy God, and to walk in all his wayes, and to love him, and to serve the Lord thy God with all thy heart, and with all thy soul? Sometime that number is contracted, These are the things that ye shall do, Zach. 8.16. Speak ye every man truth to his neighbour, execute the judgement of truth and peace in your gates, and let none of you imagine evil in your hearts against his neighbour, and love no false oath, for all these are things that I hate saith the Lord: Sometimes yet to a less than that, as Mich. 6.8. To do justly, to love mercy, to humble thy self to walk with thy God, which are the very same which our Lord calls [...], Matth. 23.23. the greater, weightier, and more honourable things of the Law, as judgement, mercy and faith. Judgement answers to doing justly, which is not only the office of a publick Judge, but even every mans duty in the tribunal of his own Conscience, it comprehends all that duty which may either by strict justice be required, or by equity expected of a man. The second is the very same, Mercy, and the love of Mercy, and the last is Faith, which because it works by love; St. Luke puts love instead of it, Luk. 11.42. this who ever doth, walks humbly with his God, which is the third in that place of Micha, these are the same, for the want whereof the spirit of God reproves the world: These three are yet contracted into a less number, even these two Commandments, Love of God and our Neighbour; for a lively faith, or faith enlivened by the spirit, and the love of God are all one; and mercy, and judgement are all one with love of our neighbour. I know well this sounds not right to our English ears, who take judgement for the rigorous execution of Justice, but [...], and [...], signifieth Equity; Correct us O Lord, and yet in thy judgement, not in thy fury, thy judge­ment, (i. e.) thy mercy and equity. Thus our Lord contracts the Commandments to two, Matth. 22.36, 40. Can they yet be reduced to a less number? Rom. 13. and 10. Love is the fulfilling of the Law: This is the most excellent way, 1 Cor. 12. last, which is violently divided from the thirteenth Chapter, wherein he tells us what that most excellent way is; and in the last verse of that Chapter he tells us of three great things, but the greatest of these is CHARITY, that bond of perfectness, Col. 3. that end of the Law, 1 Tim. 1.5. the end of the Commandment is love, out of a pure heart and of a good conscience and faith unfeigned; as by the wickedness of men the Commandments are in­creased, so by their obedience they are contracted.

Reproves. Those who dishonour the honorabilia Legis, who lightly regard the graviora Legis, who little esteem the great things of the Law. Fools make a mock of sin, pass over judgement, tythe Mint and Dill; we read it Annise: Anethum signifieth not Annise but Dill, mean time omit graviora Legis, Luk. 11.42. Hos. 6.6, 7. these are the things whereof the Spirit of God reproves the world, the [...], Joh. 16. He shall reprove the world of sin, because they believe not in him the power of God, the Lamb of God, that takes away the sin of the world, of righteousness, false Phari­saical righteousness.

The reason of all this is, according as God's and Christ's Righteousness is in the hearts of his peo­ple, he abbreviates and makes short his Commandment; this is plain, Rom. 9.28. [...]. A Writ out of any inferiour Court is more observed than the great, holy mandatory Let­ters from the Court of Heaven; for these things the Land mourne [...]h: the want of these [...] ▪ the spirit reproves the world of sin, of righteousness, and of judgement.

Observ. 3. There are degrees in the Commandments of God, some greater Commandments some less; those of the first Table are greater than those of the second, Matth. 5.19. Whosoever shall break one of these least Commandments, &c. If there be least Commandments then are there greater, and so degrees in the observation of them; so that if they come in competition, the greater must be preferred above the less. The Priests brake the Sabbath and were blameless, Matth. 12.5. Their Love to God, in doing him and his people service excused them: the Love of God and our Neigh­bour is a greater Commandment than that of the Sabbath; Ʋbi periculum vitae, cessat Sabbatum, where there is danger of life, the keeping of the Sabbath ceaseth. Every one of you leads his Oxe or his Ass to the water. Love to man and beast excuseth the breach of the Sabbath: So that ye see the Sabbath was accounted one of the least Commandments even by the Jews themselves, whereas some Christians to whom the Sabbath was a sign, and a shadow, account it one of the greatest, if not sim­ply the greatest of them all.

Counsel and comfort unto every one, who like the young man, enquire what he should do to be saved. There's not any thing thou doest or hast to do, but there's a rule for it, multitudes of Laws. There's not any sin thou committest, but there's a Law to prohibit it, a doctrine to heal [Page 101] it, 1 Tim. 1.9. [...]. Are thy sins spread like a Leprosie over thy whole body? Art thou full of bruises and putrifying sores, from the sole of the foot to the crown of the head? there is a plaster as large as thy sores, the Commandment is exceeding broad: The Law is a Ca­tholicon, a Panacea, a salve in it for every sore: Love covers the multitude of sin. But alas! Sin is [...], it besets me in every circumstance, and the Law is [...], it guards thee, and defends thee in every circumstance; [...], fear all thy works: Verebar omnia opera mea, Job 9.28. Have respect to all the Commandments, Psal. 119.6. But this is dura custodia; yet under this thou must be kept. Precept upon precept, line upon line, Isai. 28.10. The Child is brought under the multitude of Precepts: When I was a child I understood as a child, 1 Cor. 13. until that which is perfect is come, Gal. 4.3. under the elements of the world.

As the multitude of stars were made in the firmament of heaven, as every one of these contri­buted its share of light before the Sun was made; even so the multitude of Commandments gives light unto the man, untill the day begin to dawn, and as the day light appears, one star after an­other disappears, and still they become fewer and fewer, untill the light of Faith shine out, as the Apostle speaks, Gal. 3.23. Before faith came we were kept under the Law, shut up unto the faith which should afterward be reveiled. Hast thou then scattered thy wayes unto strangers, Jerem. 3.13. (See the place) hasten to the unity. Wherefore Beloved let us be exhorted to hasten to the coming of that day, 'tis the Apostles exhortation, 2 Pet. 3.12. It's a strange one, for we say ra­ther, ‘Phosphore redde diem—’ We wish for the day, Act. 17. that the day would hasten to come to us, not that we should hasten to the coming of the day: but such is the goodness of that Sun of Righteousness who shines alone in his Saints; (as Apollo and Sol have their names from their shining alone, saith Macrobius) when his day light appears he contracts all that multiplicity of day light unto himself. He is Achad, Deut. 6. ONE, and draws all multiplicity into ONE. The Queen of Sheba, had no more Spirit left in her, 1 King. 10. when she heard the true Solomon: See Georg. Venet. fol. 230. b.

When the Scribe had learned thus to contract the multitudes of the Law to the love of God and our Neighbour, our Lord tells him, Thou art not far from the kingdom of God, Mark 12.34. One step further he had been in it, Psal. 40.8. Rom. 13.9. with Ephes. 1.10. The consideration of Gods preventing Love draws us from all partiality and multiplicity; the Love of Christ constrains us: Now the Lord cuts his Word short in Righteousness. In that day there is One Lord, and his Name One, Zach. 14.6, 9. Now the Soul enflamed with Christ's preventing Love and Mercy is no more con­formed unto this partial world, but is renewed in the Spirit, and approves what is that good, that ac­ceptable and perfect will of God.

Motives. The Lord will be worshipped alone, therefore was not received by the Roman Senate, who would not part with their Pantheon for the only God; the Ark and Dagon cannot stand toge­ther. Return and hasten to the Unity; Quo contractior eo beatior. In the waters there was no rest for the sole of the Doves feet.

Exhort. Let us duly observe, and sutably regard these great things of the Law, they are our Wis­dom, our Life, our Counsellors, the way of our God, they are the great effects of converting, en­lightning, and saving the soul, so great things! Such are the titles of honour, whereby the Lord commends these great things unto us: He hath shewed us these great things, and what else doth the Lord require of us? they are the necessary requisites both under the time of the Law, and now under the time of the Gospel, Mich. 6.8. Matth. 23.23. I hope there needs no motives hereunto, we rather need helps. When we would do those great things, when we would build upon that firm rock, Matth. 7. three things especially draws us from our work, (as mark it when ye will, ye shall find, that when ye would set apart some time to seek the Lord, ye shall then at that very time meet with most temptations.)

1. These three, are either the seducing Spirit with us, who knows well his Kingdom is going to wrack, if we go about such great things as these are; and this is meant by the winds that blow up­on the house to make it fall.

2. The second is partial Election, and choice of what seems good in our own eyes, Deut. 12. which men do when there is no King in Israel, and this is like a flood, like a torrent that violently beats upon the house to make it fall, Isai. 8.6. fears of ungodliness.

3. The third is false doctrine, which is compared to rain, it is the same word in the Original [...]. These are the same impediments which Nehemiah met with all, Nehem. 6.1. 1. Sanballat, the evil Spirit, the hidden enemy, as the word signifieth, the Wind or Spirit. 2. Tobiah, the goodness of the Lord, for so that will seem to us which sutes with our own partial Election. 3. Geshemi, the rain of false doctrine, so the word signifieth, which for the conveniency of it, hath some mixture of truth with it, otherwise how could it be swallowed; and therefore Geshemi is an Arabian, a mix­ture of good and evil. These tempted Nehemiah, and tempt, I doubt not, every one of us when we are busie about the great things of the Law.

What should we now do? Remember they are all enemies: Satan is [...], Matth. 13. San­ballat, [Page 102] They all tempt us, to draw us from the City of our God. The City on a hill, to the plain of Ono, from one City to many Villages; (to cast them down headlong) and whither would they draw us, into the Villages in the plain of Ono? Ono! what's that? Labour, Vanity, Iniquity and Sorrow: And therefore Nehemiah might well say, they thought to do him mischief, vers. 2. And there are many of these Villages into which Sanballat, Tobiah and Geshem would seduce and draw us. Consider this well, and thou will soon find what to answer to their importunate messages. Why, what shall I say to them? tell them as Nehemiah did, I am doing a great work: so thou art indeed the great things of the Law, I cannot come down; a Child of God cannot, how can I do this great wickedness and sin against my God? Why should the work cease? and cease it will if thou give it over, the work will not go on alone: Why should the work, the great work I am doing cease, whiles I leave it, and come down to you? I shall leave the great work of my God, the great things of his Law, the Wisdom, Life, Righteousness, Holiness, nay, the Covenant of my God, to come down to you: Can you tell me of any greater good than these are? O no, ye seek to do me mis­chief, to bring me into the Valley of Ono; labour, and vexation, and vanity, and iniquity, and sorrow, this is the Valley of Ono, not far from, nor unlike unto the Valley of Gihinnom or Gehenna, hell it self, from which, the Lord for his Mercy sake deliver us, and bring us to the mountain of his ho­liness: The way of the wise is above—to depart from hell beneath.

2. The Lord hath written to his people the great things or multitudes of his Laws.

That there are great, honourable, excellent things, and that there are multitudes of Gods Laws, what the reason of both is, and how usefull unto us, hath been already shewn: I now proceed un­to the second, That the Lord hath written these great things, these multitudes of his Laws, where­in only ye have to enquire two things; 1. God writes, and 2. How he is said to write unto his people: 1. The word is [...], the LXX. V. L. Vatab, and Reformed Churches Scribam, which in the Original Tongue denotes a continued act. 2. The Lord is said to write, 1. immediately, he wrote the Moral Law once and again: 2. mediately, by Moses and his Prophets. And thus he wrote the Ceremonial and Judicial Laws, the Hagiographa, or holy writings, as they are called, as the Book of Job, Psalms, Proverbs, &c. and because the word notes a continuation of the Act, be­ing future, it extends it self to all the writings under the New Testament, as the Gospels, Acts, Epistles, Revelation; so that general speech of the Apostle implyes, 2 Tim. 3.16. [...], All Scripture is by inspiration from God, or written by the finger or spirit of God, as the great things of the Law were, though not immediately yet mediately, men being used in the pen­ning of it, which if well understood, might put an end to the Controversie, who wrote such or such a Book of holy Scripture, which all men grant to be Canonical, written by Gods Finger or Spirit, and therefore the Controversie is to no more purpose, than if Men were agreed who wrote such or such a Book, but differed about the Pen, Prov. 22.20. Have not I written unto thee excel­lent things? [...], three things; three Principal Books: 1. Of Creation, In thy Book were all my members written, Psal. 138.16. 2. Of Commandments: 3. Of Providence, which is called the Book of the Living, Psal. 68.29. These are they which the wise Man calls excellent things, Prov. 22.20. 1. God's Love of Righteousness, and the propagation and preservation of it, which could not be wrought by any means so convenient, as by writing the great things of the Law: 1. As for tradition, that might fail, or be corrupted by the Apostacy of some Age, as we know de facto it hath been. 2. Ancient wayes of conveying the memory of things past to posterity, Tradition, Hie­rogliphicks: 1. The means of conveying by Hierogliphicks and Pictures was too obscure, which al­though the Aegyptians used, and it was that learning wherein Moses was brought up, Act. 7. yet experience taught after Ages, that such kind of learning was not clear and manifest, but left much to uncertain conjectures; and therefore however the Romans used it in their Coyns, yet knowing how dark an expression it was, they added the superscription or writing over or about their Hiero­gliphicks, to signifie what was meant by them.

The reason why God wrote these great things, are, 1. In regard of the great things themselves; 2. In regard of God the writer of them. 1. The things are so great, honourable, excellent, hid­den and mystical, that they could not be written, or dictated by any other than God himself, for they are the counterpart of Gods will, so the Will of God is expounded by the Law of God, Psal. 40.8. I am content to do thy will, thy Law is within my heart: Now who hath known the will of the Lord but the Christ? who could state or dictate it but himself? 2. In regard of God the writer of them: 1. His impulsive cause moving him to write them. 2. His end. It remains therefore that the only means to propagate them is by God writing them. 2. God wrote them out of Love unto his people, from his right hand went a fiery Law for them, yea, he loved the people: All his Saints are in thy hand, they sate down at thy feet, &c. Deut. 33.2.3. Psal. 147.19, 20. He sheweth his Word unto Jacob, his Statutes and Judgements unto Israel; He hath not dealt so with any Nation, nor have the Heathen the knowledge of the Law, (i. e.) of the written Law.

The end of all other Arguments is most various, but the end of writing these great things, these multitudes of the Law is for the premonition or forewarning of all Generations, and for the signi­fication of Gods will unto them, if rebellious and disobedient, that it may stand upon record, as a Divine Testimony against them, Deut. 31.24, 25, 26, 27. if plyable and obedient, that the genera­tions [Page 103] to come might know them, even the children that were yet unborn, &c. Psal. 78.5, 6, 7. when the Heathen should be made partakers of these great things, when the Lord should build up Sion, and when his Glory should appear:—This shall be written for the generation to come, and the people which shall be created shall praise the Lord, (viz.) the new Creatures, 2 Cor. 5.17. Whatsoever things were written, were written for our learning, that we by patience and consolation of the Scriptures might have hope, Rom. 15.4. All Scripture was by Divine Inspiration, and is profitable, that the Man of God may be made perfect, 2 Tim. 3.16. The very gift of Writing it self is so wonderful, so excellent, that it can referr to no other Author but God himself. Plutarch tells us, that Mercury taught the Aegy­ptians to write; the Latins referred it to Saturn, saith St. Cyprian: but he and St. Basil referr the gift of Letters unto the true God, and he taught his own people first: For besides Pliny tells us, that the Assyrians, Syrians, and Phoenicians, and Canaanites had the first skill in writing. Amaius according to the Churches tradition tells us, that Adam taught his Son Enoch Letters, who wrote that Prophesie, part whereof is extant, Jude vers. 14. and some other parts are recorded by the Fa­thers: But as the gift of writing must needs be Gods gift, so most certain it is, that the great things themselves could be written by no other than God himself. That a man should signifie his mind unto another one thousand miles hence, and one thousand years hence, no distance of time or place hindering it, it's a rare invention; things not considered are neglected, being considered provoke admiration.

Observ. 1. Hence it follows, That Gods Commandments are everlasting, and shall endure for ever, Psal. 119.114. This is true, but how doth it follow from Gods writing of his Law? It's a Rule in Plato and Plotinus, Whatsoever things proceed immediately from God, without the intervention or mediation of any second cause, they are incorruptible and everlasting: But we have a greater than both to confirm this, Eccles. 3.14. I know that whatsoever God doth is for ever, Psal. 119.89. Zach. 1. 1 Pet. 1.25.

Exhort. If the Lord hath written them, it's our duty to read his Letter, it concerns the greater or the greatest matters, &c. It's a love-letter of our God, our Maker, unto his Spouse: The Spouse, if she receive a Letter from him whom she loves, she will read it over and over again, she would be much in it, for therein she reads his mind; cold love, to read them but once, and lay them by, but once repeat them, lay them up in a precious Cabinet, as Alexander did Homers works; as the King of Morocco, the imitation of Christ; as we bind up our Bibles costly and beautifully. Books make not a Scholar, nor a great deal of reading a Christian, if we bind up the Law, to observe and keep it we do well.

Observ. 2. See the gracious condescent of the Almighty to his Apostate Creature: the Man falls, and see his God, he stoops to take up the fall'n Man; his Wife goes a whoring from him, and he vouchsafes to write her not a Bill of Divorce to reject her, but a Love-letter to return, Jer. 3.1, 2. They say, if a man put away his Wife, and she go from him, and become another mans, shall he return unto her again? No, he might not by the Law, Deut. 24.4. Yet the Lord offers reconciliation, and wooes his Church: Thou hast played the harlot with many lovers, yet return even unto me, saith the Lord; his love and mercy transcends the rigour of his Law, he hates putting away, Mal. 2.16. He sues her by his Love-letter to return unto him.

Observ. 3. Observe with what Authority the word of our God comes unto us, it's God's Chyro­graphum, his own hand-writing; and therefore with what reverence and observance ought it to be read? it's a Letter that comes from our Superior, from the Supreme, from the Highest; with what love? he deals with us as with his familiar friends. I have not gone back from the Commandments of his lips, I have esteemed the words of his mouth more than my necessary food, Job 23.12. Such it ought to be unto the obedient people, and ministers of it, as it was to Ezech. 2.10. A roll of a Book, or letter was sent unto him, and a Commandment to eat it, and it was in his mouth, saith he, as honey for sweetness, Chap. 3.3. With what terror to the disobeyers of it? Zach. 5.2, 3, 4. [...], a flying roll, interpreted the Curse that goeth over the face of the whole earth; for every one that stealeth, and every one that sweareth shall be cut off; yea, a flying roll, Mal. 3.5. or a swift witness a­gainst the Sorcerers, who bewitch men that they obey not the truth; against the adulterers, who make friendship with this evil world, against false swearers, and against those that oppress the hireling in his wages, the widow and the fatherless, and turn aside the stranger from his right, and fear not me, saith the Lord of Hosts.

Object. I bind it up faithfully, I guild it, I lay it up safely; what should I do more? I read them, repeat them: and have not the Letters now done their errand? No, not till thou hast done thy duty, what they require of thee. Is this all the love thou bearest unto thine husband? what canst thou endure to keep at such a distance from thy husband, to live from him? True it is, there is de­light in reading and believing the words of truth: the God of hope fill you with all joy and peace in believing, that ye may abound in hope through the power of the holy Ghost, Rom. 15.13. But is this all the comfort thou takest from thy husbands letters? That chaste Matron was not content with this,

Nil mihi rescribas attamen ipse veni.
[Page 104]
Write back to me, my dear, no more,
But come thy self, and love me more.

Dost thou think that the Lord wrote his Word only to be read, heard, repeated, &c. would any husband think himself respected sufficiently by his wife that should do no more? Doth not a loving wife, above all these, desire her husbands company? There is a joy proceeds from believing, so from hope, we rejoyce in hope of the glory of God: but this falls far short of the joy proceeding from fruition; When wilt thou come unto me? I will walk in my house with a perfect heart, Psal. 101.2. O with what ardent desire did the ancient holy ones of God pray for the presence of the Bride­groom! O that thou wouldest rend the heavens and come down! Isai. 64.1. He was the desire of all Nations, Hag. 2.7. But he is come already. Is he come to thee? if not to thee, what though he were come to all the world? surely he is not yet come to thee, the mountains are not yet melted at his presence, surely thou hast not yet done the great things required in his Letters: therefore 1 Pet. 1.8. Whom having not seen ye love, in whom, though now ye see him not, yet believing, ye rejoyce with joy unspeakable, and full of glory: But vers. 13. Gird up your loins, &c. for the grace that is to be brought unto you at the revelation of Jesus Christ, 2 Cor. 4.10, 11. Alwayes bearing about in our bodies the dyings of our Lord Jesus Christ, Coloss. 3.4. When Christ who is our life shall appear, then shall we also appear before him in glory. Tit. 2.12, 13. The grace of God hath appeared, teaching us, that denying ungodliness and worldly lusts, we should live soberly, righteously and godly in this present world, looking for the blessed hope, and the coming of our Lord Jesus Christ. 1 Joh. 1.2. Unto such the life is manifested, 2.28. Abide in him, that when he shall appear, we may have confidence and not be ashamed before him at his coming; and 3.2, 3, 4. Ye know that when he shall appear ye shall be like unto him, for we shall see him as he is: This, this is the high mark of the Christian Calling, reading, and hearing, and repeating the love-letter, and fasting, and receiving in remembrance of him: These are all excellent means, but still the Bridegroom is absent.

Consol. Call ye this an argument of God's love unto us? that he writes his Law unto us: The Letter of the Law kills us, 2 Cor. 3. and is it an argument of the love of God unto us, that he kills us? Truly yes, I have hewn them by my Prophets, I have slain them by the words of my mouth, Hos. 6.5. Happy they who were so slain. As Dracoes Laws were written in blood? No, the Lord kills the sin, or our lust and appetite unto sin; he kills not the man but his lust: Happy they who are so slain: He kills that he may make alive.

But the Law causeth wrath. Whose wrath doth the Law work, God's wrath or mans? surely not Gods; for the Law is the will of God, and Gods own will cannot work wrath in God; sure­ly then it must be the mans wrath, that the Law worketh; when the man lusts to evil, and the Law prohibits that evil, then the Law crosseth his will, becomes his enemy, and provokes him to wrath; when therefore the Law restrains the man from doing what he would, he becomes offend­ed and angry with the Law: And so long is the Law his enemy, till the man have a good will to the righteousness witnessed by the Law, and that he himself through faith have a desire to the good, then he is no longer under the Law but under Grace.

[...], They are accounted at a strange thing, an enemy.

The word is indeed rendered by the Septuagint by [...], and in the Text by [...], all strange, too strange indeed. Luther's Translation, and that of the Low Dutch turns it Kettery, that's Heresie: Diodati interprets it a thing belonging not unto them.

1. See how deeply tis possible a people may degenerate, profundè peccaverunt, corruperunt se, Isai. 31. Hos. 9.9. They account the Law a strange thing, Exod. 5.2. I know not the Lord; and vers. 9. Let them not regard vain words: Nay, the people of God knew not the Law of their God: Hil­kiah the Priest found the Book of the Law, 2 King. 22. No marvel Pharaoh knew not when Hophni and Phineas knew not the Lord, 1 Sam. 2.12. They proceed from evil to evil, and know not me, saith the Lord, Jer. 9. Paul preaching these great things was held a setter forth of strange Gods, Act. 17. Yet marvel not, is't not so with us? Avenge not your selves, do good to them that hate you, &c. The doctrine is good, but the man that judgeth it is proud, or envious, or covetous, &c. he turns not from his iniquity, and so understands not God's Truth, Dan. 9.13. To boggle and stumble at Di­vine Truth contained in Scripture, what is it but to discover our own ignorance or perverseness, or both? so Coverdale turns the Text. Though I shew them my Law never so often, yet they count it strange Doctrine; and so certain all men do, and will do, till they practise it, till they live it.

2. Sin estrangeth man from his God, and the knowledge of his Laws; and therefore whilst we are yet strangers, it is no argument that this or that is false doctrine, because it's strange unto us: The Ismaelites thought strange of Gods Commandments.

Do we obey, do we live it, do we observe the great things of the Law? do we live justly, do we love mercy, do we walk humbly with our God? If we do these things, then we shall know of the do­ctrine whether it be of God or no, and not till then, otherwise for men to hear, and then to go away and tell other things, this or that is strange doctrine, and not practise it: So long as men are estranged from the life of God, they must needs think strange of the will of God. Sin estrangeth [Page 105] man from his God. We may learn from hence a good Rule, not to be too hasty in judging any tenent to be strange Doctrine or Heresie, and condemning men as Hereticks, until we our selves have made tryal of the Doctrine whether it be of God: Most men speak evil of things and per­sons whom they know not.

The Jews for this reason rejected Christ, Joh. 5. because they had not heard the voice of the Fa­ther, his Law, nor seen his shape; and therefore how could they receive the Son and his Doctrine, when they rejected the Father and his Doctrine of his Law, that ought to precede? While we are averse from our God, his Law is an enemy unto us; and therefore it was ordained after the Fall, Gen. 3. Eph. 2. Coloss. 2.

Dehort. Let not the Commandment seem strange unto us: It is connatural, it is conformable unto the Law of Nature that is born with us, Rom. 2.

Means. Cease from thine own wisdom.

Those who would have the Law written in their hearts, they must not kick against it. Moses wrote Deuteronomy; he tells us, after Sehon King of the Amorites was overcome, when rebellion and kicking against the Law, when all scoffing and jeering at those who urge and lay the Law to us hath ceased: That's Ogg the King of Basan. This Sehon dwelt at Heshbon, (i. e.) in the mans own thoughts; and these are they which make us think strange of the Law: 'tis the word in the Text; and the Psalmist useth the very same argument, Psal. 94.11. The thoughts of men are vain: Blessed is the man whom thou chastenest, O Lord, and teachest him out of thy Law. Thou hast restrain­ed prayer from the Almighty, Job 15.4. [...]. Acquaint now thy self with God, and be at peace, so good things shall come unto thee. Receive I pray thee the Law from his mouth, and lay up his words in thy heart, Job 22.21, 22.

This is the way to be acquainted with thy God, Isai. 1.16, 18. and 30.19.64.24. Jer. 33.3. Call upon me, and I will answer thee, and shew thee great and mighty things, such as thou knowest not.

NOTES AND OBSERVATIONS UPON ROMANS VIII. 11.

[...].

If the spirit of him that raised up Jesus from the dead, dwell in you: he that raised up Christ from the dead, will also quicken even your mortal bodies, by (or because of) his spirit, that dwelleth in you.

THe Wise Man moves an Objection concerning Festival Dayes, When all the light of every day is from the Sun, he answers it himself, by the knowledge, of the Lord they were distinguished; and he altered seasons, and appointed feasts: some of them hath he made high dayes, and hallowed them, and some of them hath he made ordinary dayes; as the like reason is of men and per­sons; all men are from the ground, saith he, and Adam was Created of earth; he answers the Objection, In much knowledge the Lord hath divided them, and made their wayes divers, Ecclus. 33, 7, 8, 9.

As for Festival dayes, howsoever the Apostles thought meet to wave and neglect many which the Jews observed, according to the Law of Moses, yet some they retained, as being more mysterious, such as are the Passover, Pentecost, and the Feast of Tabernacles; whereof the first prefigured the Death and Resurrection of the Lord Jesus; the se­cond the giving of the Holy Ghost; and the third, the Feast of the Lords Nativity: For the Pro­phet Zachary tells us, that the Feast of Tabernacles shall be kept: and thus Tertullian, and divers of the Ancient Fathers understood the Apostle, Coloss. 2.16. Let no man judge you in meat and drink, or [...], in part of a feast, as the word signifies, in part of a feast; for one part of it was Ju­daical, and Ceremonial, and to be abolish'd, another part of it Spiritual, and C [...]istian, and to be retained.

Nor doth this any way thwart what the Apostle writes, Rom. 14.5. One man esteems a day above a day, but another man esteems every day, 5.9. it's evident that the Apostle speaks of the weak and strong Christian; but come we to the words propounded.

The Apostle having in the seventh Chapter described the condition of a man as yet under the Law; (which some foully mistake, and pittifully abuse, as if it were a description of a perfect Re­generate Man, when yet, nor Christ, nor his Spirit are once mentioned throughout all the dispute, from the fifth verse to the 25th.)

In the eighth Chapter, he deciphers the state of those who are under the Grace of Christ, where­in there is no condemnation, as who walk not after the flesh, but after the Spirit: In these the Spirit of Grace works Life and Peace in the inward Man.

That they may know whether they have Christ and his Spirit in them or not, that body in which sin lived, reigned and ruled is dead, because of sin now dead in it, but the Spirit lives in it, because of Righteousness received by the Grace of God, and living in it.

Now the Spirit of God, which raised up Christ from the dead, not only raiseth up the inward Man, but the outward also; not the Soul only dead in trespasses and sins, but the mortal Body also: if that Spirit dwell in us, which is the purport of the Text, and hath accordingly two parts; [Page 107] which are the two Divine Axioms, which I shall consider in the Text.

1. The [...]. 2. The [...].

1. The Spirit of the Father raised up Christ from the dead.

2. If the Spirit of Him (the Father) that raised up Christ from the dead, dwell in you; He who raised up Christ from the dead, will quicken even your mortal Bodies by His Spirit that dwelleth in you.

1. The Spirit of the Father raised up Christ from the dead.

We find the Resurrection of Christ attributed unto the Father, and His Spirit often elsewhere in Scripture, Acts 2.24. Whom God raised up, having loosed the pains of death. And again vers. 32. This Jesus hath God raised up, whereof we are all witnesses; So Rom. 1.4. Declared to be the Son of God, with power, accordi [...]g to the Spirit of Holyness, by the Resurrection from the dead. And Chapt. 6.4, 5. Therefore we are buried with him by Baptisme into death: that like as Christ was raised from the dead, by the glory of the Father, even so we also should walk in newness of life: For if we have been planted toge­ther in the likeness of is Death, we shall be also in the likeness of his Resurrection. And 1 Cor. 6.14. And God hath both raised up the Lord, and will also raise up us, by his own power. Besides many other places.

So that the reason why our Lord Jesus was raised from the dead, is considerable in regard of God the Father, Col. 3.1. If ye then he risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God.

But here may meet us an Objection; Our Lord Jesus Christ hath asserted unto himself, as the laying down his own Life, so the raising it up again, Joh. 10.17. I lay down my life, that I may take it again: No Man taketh it from me, but I lay it down of my self: I have power to lay it down, and I have power to take is up again. Why then saith the Apostle here, that the Spirit of the Father raised up Christ from the dead? when Christ himself hath power to raise himself?

To which I answer, The Apostle well knew, that worship, and honour, and glory, and wis­dom, and life; in a word, that all things, which the Father hath, are also the Sons, Joh. 16.15. And that he thought it no robbery [...] to be equal in all things with God, Phil. 2. All this he knew; yet he knew also, that the Head of Christ is God, 1 Cor. 11.3. And that there is a due oeco­nomy, and order of working from the Father through the Son; as the Son usually speaks, as else­where, so Joh. 5.26. As the Father hath life in himself, so hath he given to the Son also, to have life in himself. And he saith, He lives by the Father; Yea the Son refers all he speaks, or doth, unto the Father. And where he saith, He hath power to lay down his life, and hath power to take it up again; He premiseth this, Therefore doth my Father love me (saith he) because I lay down my life, that I may take it up again, Joh. 10.17. And when he had said, He had power to lay down his life, and take it again: he presently adds, This Commandement have I of my Father, Verse 18.

Whence 1. Observe the truth of Christs Divinity.

2. A pledg and earnest of the Resurrection from the dead, Col. 3.1.

3. How true and faithful the Lord is, in performance of his great promise.

4. The Authority and Soveraignity of our Saviour Jesus Christ, Who hath power to lay down his life, and to take it up again.

5. The mighty power of our Lord Jesus, Who hath abolished death, and brought life and immorta­lity to light.

Mystically then; In these words we have the truth of many Types; the Mystery of many Histo­ries; the accomplishment and fulfilling of many Prophesies, concerning the Resurrection of our Lord and Saviour Jesus Christ, and the Resurrection of his Disciples with him.

Our Lord proving his Resurrection, to the two Disciples travelling to Emmaus, Luke 24.25. [...], O Fools (saith he) and slow of heart to believe, ought not Christ to suffer, and so enter into his glory? and beginning from Moses and all the Prophets, he expounded unto them, in all the Scriptures, the things concerning himself. And Verse 44. All things must be fulfilled, which are written in the Law of Moses, and in the Prophets, and in the Psalms, concerning me. And Saint Paul preaching said, No other things than the Prophets, and Moses did say, should come, that Christ should suffer, and that he should be the first, that should rise from the dead. And 1 Cor. 15.3, 4. the Apostle tells us, That Christ died for our sins, according to the Scriptures: and that he was buried, and rose again, according to the Scriptures. Our Lord tells us, that his Resurrection was foreshewed by Moses, and the Prophets, and in the Psalms, so the Apostle cites Moses, and the Prophets, and here he quotes the Scriptures, and again the Scriptures: Yet neither our Lord, nor his Apostles tell us, where Moses, or the Prophets, or the Psalmist, or other Pen-men of the Scriptures, foretel Christs Resurrection. Sure­ly, neither Moses, nor the Prophets, nor the Psalmist, nor any Pen-man of the Scripture, hath left us any express, and literal testimony concerning Christs Resurrection. What then is there to be done? what else, but with humble and docible hearts, to enquire into the writings of Moses, and the Prophets, and the Psalms; and search the Scriptures for Mystical, and Spiritual testimonies, concerning our Lords Resurrection: Such we shall find in Moses, Adam cast into a deep sleep; and other testimonies might be alledged, of Samson, David, Elijah, Elisha, &c. But come we to Rites and Ceremonies, which express the same things. Christs Death and Resurrection must be expressed [Page 108] by two things, two Birds; so the Fathers add the example of the Palm-tree and the Phoenix: But that of our Lord is the most fit, Joh. 12.24. Verily, verily, I say unto you, except a grain of wheat fall into the earth, and die, it abideth alone: but if it dye, it bringeth forth much fruit. Some of the Prophets foreshewed this in their own Persons, as Daniel, and Jonah; also some in their testimo­nies: as Esa. 61.1. The Spirit of the Lord is upon me, because he hath anointed me: &c. So Jer. 23.5, 6. Behold the dayes come, saith the Lord, that I will raise up unto David, a righteous Branch, &c. The like may be observed in all the other Prophets, and out of the Psalms: St. Peter in the 2 Acts 23. cites Psal. 16. Thou wilt not leave my Soul in Hell, nor suffer thine Holy one to see corruption. And many the like places; prefiguring our Lords humiliation, and exaltation, as Psal. 22.

But these you will say, are Allegories; and so they are, wherein one thing seems to be spoken in the Letter and History; and another meant in the truth and mystery. And when was ever that way of expounding Scripture, blamed by any who knew and understood the Scriptures? So fre­quent in the word it self is that way of teaching, likewise in all the Fathers, and practised also by all learned Men, from the beginning. Let them, who are otherwise minded, advisedly consider what our Lord speaks to the two Disciples going to Emaus; when about to open the Scripture this way, for there was no other way, touching his Resurrection and Ascension [...], saith he, O Fools, the word signifies properly, such as want understanding of Spiritual things, who know not how to extract the Spiritual understanding out of the letter; therefore it follows, and slow of heart to believe.

Axiom. 2. If the Spirit of him, that raised Christ from the dead, dwell in you; he who raised up Christ from the dead, will quicken even your mortal Bodies, by his Spirit that dwelleth in you.

These words may be understood, either conditionally, as the antecedent infers the consequent, and so they make a connex axiom, or conditional proposition: or they may be considered, as affine connexo, an axiom, sentence, or proposition, in form like to a conditional proposition; but mate­rially, and indeed supposing that to be, which seems only to be conditioned; As where the Apostle sai [...]h to the Colossians 3.1. If ye be risen with Christ, seek those things which are above; It's all one as if he had said, because ye are risen with Christ, seek those things above; so Acts 26.23. for Col. 2.12. he had said expresly, in whom ye are risen; and the like supposition may be understood here: The believing Romans were in Christ Jesus, and walked not after the flesh, but after, or in the Spi­rit, and that the Spirit of him, who raised up Jesus from the dead, dwelt in them.

That we may understand this▪ we must know that all men, and every man, by Creation was designed for an House, or Habitation of God and Christ; alwayes provided, that they believed in God and Christ, for Christ dwells in the heart by Faith: Thus saith he, who is creating the Heavens, even God himself who is forming the Earth, and making it, and stablishing it: He hath not created it in vain: he made it to be inhabited, both the Earth as a race, and the Heavens as a prize, Esay. 45.18. And Wisdom rejoyceth in the habitable part of the Earth, and her delights are with the Sons of Men, Prov. 8.31. And the Apostle tells the believing Hebrews, His house are we, if we hold fast the confi­dence, and rejoycing of hope firm unto the end, Hebr. 3.6. So that the true Believers are an House, or Temple of God, and Christ, who dwells in them: Such Believers were the Romans, unto whom St. Paul here wrote; yea such believers they were, That their Faith was spoken of through the whole World.

Therefore we may resolve the words in this second Axiom, into three particulars, and say of them as of all Believers: 1. They are the Mansions, or House of God and Christ. 2. And that God and Christ dwell in them, and in every of them. 3. That the Spirit of him, that raised up Christ from the dead, will quicken and enliven his dwelling place, will quicken their mortal Bodies, by his Spirit that dwelleth in them.

The first of these is necessarily supposed, that Believers are an House of God and Christ: an House is a dwelling or a place of abode.

2. One Spirit or other dwells in, acts and drives every Man, whether it be his own innate and natural Spirit, of which the Apostle speaks: No man knows the things of a man, but the Spirit of the man which dwells in him; or whether it be the Spirit of this World, the Spirit of Antichrist, of Er­ror, or what other titles the Spirits of Devils have, Rev. 16. Or whether it be the Spirit of God, which may be distinguished according to divers preparations and operations; this is that which is here supposed to dwell in his Believers, Ephes. 2.10. Ye are built upon the foundation of the Prophets and Apostles, Jesus Christ himself being the chief Corner-stone.

Whence we may note, The Lord and his Spirit dwells in his Believers, and consider the honour and dignity of true Believers, how near the Lord is unto them.

This justly reproves those who deny that the Christ of God, or his Spirit dwells in those who are Christs; yet will they affirm it, when they say, that the Christ of God, and his Spirit dwells in those who are Christs by his graces, and the influence of his graces; what a bold addition is this to the Word of God? where in all the holy Scripture do they find any such explication of Christ, or the Spirits inhabiting in his People? the Lord and his Spirit dwelling in his Believers, Exod. 25.8. and 29.45, 46. is turned among them: Men are not willing that God should be so near unto them, there­fore render it among them; and therefore, unless enforced so to render it, they will not turn it in you, [Page 109] as 2 Cor. 13.5. It was a principle taken for granted in the primitive times, that all knew, 1 Cor. 3.17, and 6.19. Men consider not, how they thwart those testimonies of the Spirits indwelling, re­cited before.

But what reason do they alledge for this bold presumption?

They think it dishonourable unto the Divine Nature, and being to dwell essentially, and beingly in his People. It is true, it is a great condescent of the great God, and therefore Solomon admires it, 1 Kings 8.27. But will the Lord indeed dwell on the Earth? behold the Heaven, and Heaven of Hea­vens cannot contain thee; how much less this House that I have built? The Apostle interprets this Tem­ple to be the Church of God, 1 Cor. 3. But while they pretend reverence and wonder at Gods great condescent, they consider not that they rob him of his Omni-presency.

Hence are to be reproved, those who disturb the Lord in his dwelling, and such who boast of a false gift, that they are the House of Gods Spirit, yet Satans lusts rule in them. But what shall we say to those, who deride and mock such as have, or endeavour to have the indwelling Spirit in them? How dare they scoff at the promise of the great and faithful God? hath not the Lord pro­mised his Spirit unto those who pray for it? Luke 11. and obey the motions of it, Acts 5.32. Do they not know, that sleighting is the cause of wrath and indignation, that deriding and mocking is the very worst and basest degree of sleighting? Impius cum venerit in profundum Peccatorum contemnit: The wicked Man rests him in the Scorners chair; And dare these men deride the great God and his People? Nay, do they not know that hereby they discover themselves, that they are not of Gods People, not meet for the Spirit of God to inhabite, And he that hath not the Spirit of Christ, is none of his, Rom. 8. And if they be none of Christs, to whom belong they, to whom but Belial? There is no medium, Christs or Belials they are; they are not Christs, for they have not, nor hope for, but deride his Spirit, therefore are they Belials (i. e.) the Devils, as the Scripture turns it, 2 Cor. 6 This speaks consolation to the Believers, and obedient ones, they are Gods House, his Temple▪ and he will be their dwelling place for evermore; receive ye therefore the Lord Jesus into his own House.

3. He that raised up Christ from the dead, shall quicken even your mortal Body, by his Spirit that dwelleth in you.

It's strange that some, both Ancient and Modern Interpreters, understand these words of the last Resurrection; when it is clear by the context, that the Apostles main scope is, the first Re­surrection and renovation of the man, which first he proves, cannot be effected by the Law, Rom. 7. then he proves the renewing of the life to be wrought by the Spirit of God, in this eighth Chapter, and this inference from the Text, vers. 12, 13. prove as much.

4. Besides, the last Resurrection, as most men understand, is of the dead Bodies, not of the mortal bodies, which are here spoken off.

5. The last Resurrection is in a moment, in the twinkling of an eye, saith St. Paul: But this first is gradual, and in time, the last, is the work of God only, who raiseth the dead: But in the first, the works of Faith is required on our parts, as I shall shew anon; what then is here meant by the mortal Body?

The Body here, is not that which our Apostle calls the Body of sin, for that is not to be quick­ned, but to be destroyed, Rom. 6. nor is it the mortuum Corpus, but mortale; not dead, but mortal, liable to death.

The Bodies here meant, are our natural Bodies, even those which we bear about us, liable to na­tural or violent death. The Spirit is not said to quicken this Body with a vegetative, or sensitive, or rational life, which it is supposed to have already: But with such a life; as is to be advanced un­to, and as it were spiritualized by the Spirit of God. For although our natural Bodies live the in­ferior life, vegetative, and sensitive, yet by a gracious redundance, and overflowing of the Hea­venly life, in the inward man, our Bodies are all to be purged and purified from all sinful pollution, and sanctified and beautified with all those graces whereof they are capable, which although they have their root and original in the Soul and Spirit, yet have they their exercise in our mortal Bodies, as sobriety, temperance, charity, continency, moderation, &c. for by the actions of our mortal Bo­dies, is manifest what life we live; Yea, by what other means can we discover the life, but by the exercise of it in our mortal Bodies? for hereby is made known, whether our Members be the Lords, or an Harlots, 1 Cor. 6.13. The Apostle having said, The Body is not for fornication, but for the Lord, and the Lord for the Body: He adds, God hath raised up the Lord, and will also raise up us by his own power; know ye not that your Bodies are the Members of Christ? So Eccles. 19.20.32. A man may be known by his look▪ and one that hath understanding by his countenance, when thou meetest him: A mans attire, and excessive laughter, and gate shews what he is. The Apostle speaks home to this, 2 Cor. 10.11. Alwayes bearing about in our Bodies, the dying of the Lord Jesus Christ, that the life of Jesus may appear in our mortal Body: for we who live, are alwayes delivered unto death for Jesus sake, that the life of Jesus may be made manifest in our mortal body or flesh.

Reason of this may be: 1. In regard of God the Father. 2. Of Christ. 3. And those who are Christs. For God the Father he is not once named in this Text, though he be mainly concerned in it; and the reason is, both in this and many other Scriptures, lest by frequent use it might become less [Page 110] venerable, and so be prophaned; for the same reason, God is not named in the whole Book of Esther, although his Providence, Preservation, and Government of his Church, in that History be wonderfully declared. His great Name signifies Being, and that was not often mentioned among the Jews: The Lord would rather his Being, and works should be known, than his Name too fre­quently taken into our lips; and may we not learn the like by the same omission? not to call our selves too often, by Titles and Names of Gods People, but rather to let our lives and actions speak what we are: But to return from this digression, in this reason.

2. What is held forth unto us, In the Person of our Lord Jesus Christ, is signified and required, as in the exemplary cause and pattern, to be pourtrayed, and copied out in the Church, and every Member of it: If Jesus Christ be raised up from the dead, then must the Church be raised up with him, from the death of sin; and therefore the Apostle reasons from the one to the other, negatively and affirmatively: If there be no Resurrection from the dead, then is Christ not raised, 1 Cor. 15.13. and Vers. 15. If God raised not up Christ, then the dead are not raised: God hath raised up the Lord Jesus, and will also raise us up, by his own power, 1 Cor. 6.14. They are one Body, and one Spirit acts in both.

3. In regard of his Office, he is the Saviour of his Body; and as the Body is for the Lord, so is the Lord for the Body, 1 Cor. 6.

2. Again, in regard of the Spirit which raised up Christ from the dead, its an Eternal Spirit, a mighty powerful Spirit; for whereas a Spirit is that, whereby every thing is powerful and active, that Spirit which hath less matter, hath more power, how much more the Spirit of God, who is a Spirit? Besides, the more lustful, sluggish, and idle the object is, whereon the Spirit works, the more power is required: The mortal Body therefore, requires a mighty Spirit to quicken and en­liven it.

3. They who are Christs, must be like unto him as his Spouse, holy in Body and Spirit, 1 Cor. 7.34. Bear his Cross, crucify the flesh with the affections and lusts, be conformed unto his Image, Rom. 8.29.

Obs. 1. This is a fruitful way of meditating and speaking of our Lords Resurrection, Col. 3.1.

Obs. 2. As there is a renovation or renewing in the spirit of our mind, whereby we are raised up by the Spirit of God, to think and will, to love and desire those things which are above, so is there also a renewing or renovation, in the mortal Bodies of those who are raised up with Christ, and re­newed in the spirit of their mind; for as the Body partakes of the punishment for iniquity, as the Prophet complains, there is no soundness in my flesh, by reason of my sin, Psal. 38.7. so both cry out for help unto God, Psal. 16.9. My heart is glad, and my glory rejoyceth, my flesh also shall rest in hope.

Obs. 3. Note hence, we are by corruption of Nature, become dead in trespasses and sins, Ephes. 2. Examples whereof we have of the wanton Widow, and the prodigal Son, as well as our own experience. Wherefore to be raised with Christ, is to be changed from the Spiritual death in sin, to the righteous and holy life; wherein we have great reason to admire the unspeakable love and mercy of our God, Col. 3. This takes away all excuses men are wont to use, when in defence of themselves; yet lying in their fall, and living in their sins, they say, they have mortal bodies, bo­dies of clay; and how can these be quickened to the life of righteousness? Did the Apostle, think we, suppose we had immortal Bodies, when he exhorts, Rom. 6.19. I speak (saith he) after the man­ner of Men, because of the infirmity of your flesh, as ye have yielded your Members Servants to uncleanness and to iniquity, unto iniquity: eve [...] so now yield your Members Servants to righteousness, unto holyness: So shall it come to pass, that if the Spirit dwells in us, that he who raised up the Lord Jesus from the dead, will also quicken, or make alive even our mortal Bodies, by his Spirit that dwells in us.

4. Observe hence, There is a due regard to be had, a due care to be taken of our mortal Bodies, they are a part of our selves, they are mortal and liable unto death, and they are to be quickned and enlivened by the Holy Spirit: Wherefore we must feed them with food convenient for them, use Physick for preservation of them in health, cloath them decently, repair our health decayed by too much austerity: St. Paul adviseth Timothy, Drink no more water, but use a little Wine for thy sto­machs sake, and thy frequent infirmities, 1 Tim. 5.23. They are to be the foot-stool of the Lord, as the Earth to the Heavenly Man, The Temples of the Holy Ghost; the Body is for the Lord, as the Lord for the Body.

Obs. 5. But what warrant is this for our excessive eating, and drinking; our unreasonable pam­pering, and glutting, or surfeiting of our Bodies, as if we layed up store and provision for a Siege? If there had been such surfeiting and drunkenness in the Apostles time, as is now in our Age, sure­ly he would have counselled us to drink water, and but a little wine, for our stomachs sake, and our frequent infirmities, whereof we often complain, and are the causes of them our selves. Again our Bodies are to be cloathed decently; and what warrant is all this, for our crisping and curling, our pampering or perfuming, our spotting or painting? our superfluous adorning, according to every new fantastick mode? they labour not, nor do they spin; nay, they are bound and pinion'd from all labour, even so much as dressing themselves, yet are they cloathed like to the Lillyes and Tulips, Solomon in all his glory, was not to be compared to one of these: It is true, care is to be taken [Page 111] of our Bodies; but what warrant for all this superfluity and vanity? Alas! our heathenish cares, What we shall eat, what we shall drink, or wherewithal we shall be cloathed, these steal away our heart, and ravel out our time; a [...]e not these those things after which the Gentiles seek? Is not [...], the Soul more then meat, and the Body then rayment? Matth. 6.25. What Spirit think we dwells in these Bodies? they fare deliciously, they are sensual and voluptuous, therefore they have not the Spirit, Jude vers. 19. They are filled with Wine, wherein there is excess: Therefore they cannot be filled with the Spirit of God, Ephes. 5.18.

But let us be exhorted, to lay aside all this wanton superfluity, it is a reasonable and equal Ex­hortation of the Apostle, Rom. 6.19.

This justly reprov [...]s too many at this day, who presume upon their Faith, and that their heart is right towards God, an [...] that they are well rooted and grounded, and built up in Christ, in the inward Man; and upon presumption of this, take to themselves a freedom in outward things, liv­ing in jollity and looseness, in regard of the outward life: Who conceive that the Lord is so well pleased, with their inward and Spiritual life of the inward Man, that he regards not the outward acts of the Body; and this persuasion hath prevailed so far with some, that they have let loose the reigns to all lasciviousness, and not heeded the curbs and checks of the Spirit. It was a foolish speech, and a false, of the Epigrammatist: ‘Lasciva est nobis pagina, vita proba est.’ Our Writings (saith he) are loose and lascivious, but our life is chast: Does not the mouth speak out of the abundance of the heart? Yea, doth not the tongue utter, the hand act, the feet walk, yea the whole Body move, according to the dictat of the heart? If therefore the words, and actions, and motions of our Bodies are sinful and evil, sure the inward thoughts, wills, desires, and other affections are sinful and evil also: Doth not our Lord say, That by thy words, thou shalt be justified, and by thy words, thou shalt he condemned, Matth. 12.36. If the inward life, wherewith the Spirit quickens our Souls and Spirit, were sufficient, why does our Apostle here tell us, The Spirit of God shall quicken and enliven our mortal Bodies? How can we glorify God by our good works? The inward they cannot see, but by the outward they may judg what Christians we are; Must not our light so shine before Men, that they may see our good works, and glorify our Father which as in Heaven? Mat. 5.

Let us be exhorted therefore, more strictly to consider our wayes before the Lord, and so pre­pare our walking with our God, in truth and holyness, and love and charity to each other, that he may be delighted to dwell in us, to make us his Temples, to raise us up from the mortality, from the death of sin to the life of righteousness, that we walking in the Spirit, like loving and obedient Children to our God, there may accrue no condemnation to us, who walk or live not according to the flesh: viz. in our sensual sinful life, which God of his grace and great mercy cause to happen to every Soul of us.

For consolation to the poor disconsolate soul, let us consider the Apostle to the Corinthians, 1 Cor. 15.30, 31. wherein we have the testimony taken from his own Person, and that confirmed by Oath: wherein he professeth in behalf of himself, and all Believers with him, that he died daily; which may be understood for our comfort, of those daily perils and dangers of a bodily death, where­unto he daily exposed himself, by preaching the Gospel, or rather of the daily Mortification of sin, in hope of the Resurrection and life for the Christian life; however it may be thought easie in our profession, it is most difficult in practice; Yet the Apostle had great rejoycing and glorying therein, in Christ Jesus our Saviour, which glorying and rejoycing proceeds from the Pattern, Christs suf­ferings, and our conformity thereunto, Heb. 12.2. Who for the joy that was set before him, endured the Cross, &c. So that all the afflictions, both outward and inward, which befal us in our way and course of Mortification, are counterpoysed by joy, rejoycing and glorying, for that daily dying to sin, that daily ceasing from sin, from his own wisdom and knowledge, that he might be wise with the wisdom of God, that daily mortifying his earthly Members, fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is Idolatry, who knew this but the Lord and his own Spirit: From all which we may gather that true Believers, the People of God, have great joy and comfort in their proficiency in the good life, though accompanied with many sorrows and conflicts: St. Paul died daily, and rejoyced daily, and invites us to rejoyce alwayes, Phil. 4.4. There is no dolour, no sorrow in this death, nor ought our sorrow to exceed in regard of the natural death, considering that our labour is not in vain in the Lord.

NOTES AND OBSERVATIONS UPON ROMANS IX.III.

[...].

For I could wish that my self were accursed from Christ, for my brethren, my kinsmen according to the flesh:

OF all the causes of Contention (whereof there are too many in the world) this seemeth to have been the greatest, touching the way of Life and Sal­vation, and the reason is, the business is of the greatest concernment, yet hath least evidence of sense; and therefore what is wanting in reason, is commonly made up with passion and fury: whence it is observable in story, that the Bella Sacra were the most bloody of all other: Men wrangle and quarrel in the dark.

Of all these kinds of Contention, they have alwayes been the sharpest and most implacable: When any one hath formerly been of such or such a Church, and worshipped God their way, and afterward hath left them, and betook himself to another, though the better, then he is an Heretick, an Apostate, and ends in the flesh: For Religion being that, according to which a Religious man most esteems himself, when that is undervalued, he takes himself to be most of all depretiated and de­spised. In this case many have written Apologies for themselves, and for their doctrine. Justin, Tertulliam, and others for Christianity wrote of old to the old Romans; and Reverend Jewel wrote his Apology to the new Romans. And this was St. Paul's case here, he had been a man most forward in the Jews Religion, exceeding zealous for it, and against Christianity, Gal. 1.13, 14. He is now become a Christian, and as zealous for Christianity, as ever he was for Judaism.

His Apology is three-fold,

  • 1. A defence of his own person, vers. 1.5.
  • 2. Of his Doctrine, vers. 18.
  • 3. His Office, vers. 25. ad finem.

1. Of his person; he was condemned of disaffection to his own Nation; from this he vindicates himself by remonstrance of intense, and continual grief for them, and love towards them, and ac­knowledgement of all their just priviledges, and one more than they claimed, that of them, ac­cording to the flesh, Christ came: All this he attests, and proves by the testimony of 1. Christ, 2. the holy Spirit, and 3. his own Conscience.

This day is a day of fasting, and that in the Text, such as ye never heard of the like, except that of Moses, nor shall read of elsewhere. The Apostle is willing to fast from the bread of heaven, so he might save his Nation. As the Roman Praetor sitting in Judicature upon malefactors, and now about to pronounce sentence of Condemnation, usually either wept or made a mournful Speech, as it were a Funeral Oration, to express his grief for the demerits of the offenders, and the penalty to be inflicted on them: So St. Paul, here a true Praetor, or Praeitor, one set over us in the Lord, and to go before us in the way of life, being now to pronounce sentence of rejection or reproba­tion of the Jews, goes about it with a great deal of sorrow, and grief for them, and love, and com­miseration towards them.

I made choice of this Text for this day of Fasting and Humiliation, that it might not be done, as the Prophet saith, the Jews Fasts were, Isai. 58.4. For strife, and debate, and to smite with the fist of wickedness, but in love, (i. e.) in God, 1 Joh. 4.8. in whom all what we do, ought to be done, 1 Cor. 16.

This Text propounds a rare pattern for our imitation, in these Two Points:

1. Paul loved his brethren and kinsmen according to the flesh, extreamly well.

2. He wished himself an Anathema from Christ for their sake: Ye perceive I begin with that which stands last in order of the words, [...], &c. Sapiens incipit à fine: it is the end that steeres the action. Paul's transcendent love unto his brethren and kindred which moved him to wish himself an Anathema from Christ.

It is the Object or Subject which specifieth the act, and makes it either lawful or unlawful; it is the end cujus or cui, which one wisheth, or to whom one wisheth any thing, which qualifieth the wish, and renders it good or evil; of that therefore first.

Herein although the Apostles love be not expressed, yet as God himself, who is the Universal Agent, and first mover of all, and whose name is LOVE, 1 Joh. 4.8. He works all, yet is invi­sible: So the Apostles Love here is like the spring of the waters unseen, which caused his great and continual sorrow for his brethren and kindred, vers. 2. his wish, his hearts desire, and prayer to God for Israel, Rom. 10.1.

Now whereas love is two-fold

  • 1. Abundantiae and Benevolentiae; or,
  • 2. Indigentiae.

1. The first is that wherewith God loves his Creatures, and Parents love their Children for their good, not for any good that may acrew to God, or the Parents.

2. Indigentiae, whereby men wish good unto others, but for their own ends, and private advan­tage; and thus men commonly love God, and Children their Parents, and 'tis all the love that peo­ple commonly have among them: ‘Vulgus amicitias utilitate probat.’

The former love is here to be understood, for the Apostle had no ends of his own, no plots upon them for his own advantage, but aimed only with a single eye at the everlasting good and salvation of his brethren and kindred according to the flesh: So that we have two ends which the Apostle aimed at, Cujus and Cui, as we say in Logick: 1. Cujus, for whose sake, the salvation of Israel, Rom. 10.1. 2. Cui, to what end; and that end two wayes considerable: 1. According to their number, many. 2. According to their Relation unto St. Paul two-fold:

  • 1. [...], his Brethren, as all the Jews were his brethren.
  • 2. More special of his house and family; his kindred according to the flesh.

1. We may consider them according to their number; and thus our first point is:

That the true Spiritual and Christian Love is a publick Love, which desires to communicate and spread it self unto many, yea, if possible unto all.

The reason of this appears from that common gracious aspect which God hath upon all, that common respect which he bears towards all men, 1 Tim. 2.1, 5. That common impression which God hath made in the heart of man, inclining him to do good unto another: He gave every man Commandment concerning his neighbour, Ecclus. 17.14. The common nature of those gifts, which he vouchsafeth to men for the benefit of all, 1 Pet. 4.10. As every one hath received the gift, so mi­nister the same as good stewards, &c. Salvation it self is called [...], Jude vers. 3. The Commandment of God is to improve these gifts for the benefit of all, Gal. 6.10. As we have op­portunity let us do good unto all men.

Observ. 1. Whence we may observe the genius of a true Christian man, [...]. And if there be any good man 'tis the true Christian man, and he is a common good, 1 Cor. 9.19. See this disposition in the Apostle, though I am free from all men, yet I have made my self a servant unto all men: The Lord make ye to increase in love one toward another, and toward all men, 1 Thess. 3.13. See that none render evil for evil unto any man, but ever follow that which is good, both among your selves, and to all men. A picture looks impartially at all in the room; Quodlibet visibile radiat: there's the same reason of the objects of other senses.

Observ. 2. There is a vast difference between a true Christian man, and all other strait spirited men; they centre themselves within themselves, yea, love all men for themselves, yea, God him­self for themselves; were he not notoriously beneficial to them, they could not love him: As if all Creatures were made only for their sakes, yea, God himself to serve them. But the true Christian man emptieth himself of himself, loves his neighbour as himself, and his neighbour, and himself in God, and for God.

Observ. 3. This discovers the genius of these times wherein we live, that which our Saviour foretold is fulfilled; The love of many is grown cold (i. e.) the common love: There is abundance of self-love, and if ye observe it, all other, except common love, may be reduced to self-love.

Repreh. 1. It reproves the false Christians, such as either 1. Have straitned bowels, such as can afford no love to any but those of their own way: See Notes in Psal. 112. or else, 2. Have no bowels at all, but are like Judas the traytor, whose bowels fell out. How contrary are these to St. Paul! I wish not only thou, but so many as hear me this day: how unlike to God himself! he is [...], yea, [...].

Repreh. 1. Who love only themselves: This self-love is the cause of these; we complain of ene­mies abroad, their malice, whence manifold calamities befall us, &c. but we our selves have the root of all these evils in our selves, and the cause far worse than the effects; for in self-love, self-desires, self-boasting, and pride of our selves, &c. in these consist the perillousness of the times: For, I be­seech you consider it, the true evil is not poverty, nor loss of outward goods, nor contempt, &c. which yet most men look at, as the most formidable evils. Surely the greatest evil is most opposite unto the greatest good; now the greatest good, yea, the only good, is God himself, and to love him with all our heart, &c. to desire union with him, to glory in him, to have our hearts lifted up in him and his wayes, as it is said of Jehosaphat, to honour him. In regard of our neighbour, the greatest good is, love unto him; and if Superiors and Governours, which are contained under the name of Parents, honour and reverence towards them, and thankfulness for the great good we en­joy under them. If equals, love, and kindness, faithfulness, peaceableness, gentleness, especially love towards the houshold of faith; towards good men, lowly-mindedness, truth. In regard of our selves, sobriety, temperance and continency: Now Beloved! if these, and such as these, be the greatest good, then those things which are opposite, and contrary to these are the greatest evils, as self-love, covetousness, boasting, pride, blasphemy: Therefore the Apostles words are extremely remarkable, 2 Tim. 3.1. Here's an inundation of the greatest evils, which yet commonly we scarce think to be evils: the sourse and fountain of them all is self-love, whence we set up our selves for our next neighbours, Proximus egomet mihi, for our Gods, and cover all these with a form of God­liness, an outward shew of Religion.

The greatest good is considerable, either in respect of 1. God, 2. our Neighbour, or 3. our selves: according to that lesson, which the grace of God teacheth us, To deny ungodliness, &c. and to live soberly, righteously and godly in this present world: So that we see the reason why we pray and fast, and yet still things are rather worse than better, we are still self-lovers.

2. Consider we these in relation to St. Paul, and that is two-fold:

  • 1. More general and remote, they were his brethren.
  • 2. More special, particular and immediate, they were his kinsmen according to the flesh.

1. General, and more remote; for a Brother is taken in a large notion: the Scripture useth pro­miscuously a Brother, and another, one for another; so that be he who he will be, he is our brother. Thus [...], which is commonly rendered by [...], the word in the Text: the LXX. also render by [...], another; accordingly our Apostle, Rom. 13.8. [...], he that loves an­other hath fulfilled the Law, (i. e.) according to the Hellenistical notion, he who loves his brother, (i. e.) his neighbour; for so vers. 9. the Apostle explains it, Thou shalt not commit adultery, kill, steal, bear false witness, covet; and if there be any other Commandment it is briefly comprehended in this say­ing, namely, Thou shalt love thy neighbour as thy self. Every man is our neighbour, every man is our brother; it's a notion as large as [...], another.

1. He loved his brethren, (i. e.) natural brethren, according to Nature, not Spiritual, or accord­ing to Grace, for that is the thing here aimed at: he loved his natural brethren unto Grace and Salvation, that he might advance them to an higher kind of brother-hood.

The reason of this is considerable: 1. In regard of God, one Common Father, Mal. 2.10. Adam was the Son of God, Luk. 3. ult. Acts 17. [...]. 2. In regard of all men, who in a common notion are all brethren, and consequently ought to be loving, and beloved of all, because all men are brethren; for all men, as well Jews as Gentiles meet in one Common Parent Adam, and afterward in Noah. 3. In regard of the Common Principle, whereof we consist, and the end wherefore we were all made, Act. 17.26.—So Isa. 58.7. Thine own flesh.

Observ. 1. What is the first ground and foundation of love among men? they are all Brethren, the Children of one Father, made of the same blood, the same mold: Ye would love me, Joh. 8. for we are brethren, Gen. 13.

Observ. 2. Wherein we can express our love most of all unto our brethren, by promoting their Salvation, and loving them thereunto; there is a great deal of befriending, much humanity, cour­tesie, all which notwithstanding reach not, extends not thus far, as to the salvation of the Soul: This appears evidently in that among those who are thought the greatest friends, it's observable by others, that they live in the like sins, whereas were there indeed true love among them, there would be a mutual reproof of their sins, Levit. 19.17.

Repreh. Those who extend not their brotherly affection toward others, we look upon one ano­ther for evil, and not for good: Evil and Good are mixed in us more or less, and we have such evil eyes, that we can see nothing in one another but evil, and only evil, and continually, and so encrease our hatred one of another, which at length grows more incorrigible and inveterate, than even among enemies; as in Eteocles and Polymices.

The Saints of God have alwayes been otherwise minded, 1 Sam. 30.21, 22, 23. the Scripture calls them wicked men, and men of Belial; yet David he calls the same men his brethren, Ye shall not do so my brethren. Abraham speaks so to the rich man in hell torments, My Son, &c. The Master of the Feast, though there was one intruded, without his wedding garment, and so by the law of the house he was to be expelled, yet he doth not rail upon him, but friend, how camest thou in hither? [Page 115] even as our Lord speaks to Judas, in the very act of betraying him: And our Apostle desires, that we should be minded like to him, Gal. 6.1. Brethren, if any man be taken in a fault, ye who are spi­ritual, restore such an one. Here is much boasting of the Spirit, If we have the Spirit, let us thus walk in the Spirit.

Repreh. 2. Those who extend their brotherly affection unto others, yet not unto Salvation; as if they envied them their eternal happiness: make them great in this world, and love them there­unto, but love them not unto Righteousness and Salvation. It was an errour of some of the An­cients, and maintained by some of later times, That our God loved the people of the Jews only unto temporal things; and so they expounded, Deut. 28. Levit. 26. as if they had been pasti ad sa­ginam; fed with the husks of this world only like swine.

The second Relation is of Kindred.

Observ. 1. A ground of a two-fold Kindred according to the Scripture. 1. One according to the Flesh. 2. Another according to the Spirit, which is by far the greatest, as Chrysostome testifieth, yea, our Saviour, Matth. 12.48, 49, 50.

Observ. 2. The Spirit of God where it comes, though it regulate and bound, yet it doth not ex­tinguish natural love, but nourisheth and cherisheth it; yea, it complains where that bond is broken and violated, Jer. 9.4. Jer. 12.6. Mich. 7.6. Obad. vers. 10, 11, 12. Rom. 1.31. 2 Tim. 3.

2. He wished himself an Anathema from Christ for their sakes. A wish is an intense, and earnest desire of some thing, either indeed, or seeming extreamly good; and as this object wished for, or the manner of wishing is either good or ill, so is the wish accordingly: So that some wishes are 1. Good, as that of Abraham, Gen. 17.18. O that Ismael might live in thy sight: That of Moses, Numb. 11.29. Would God all the Lords people were Prophets: That of Jeremiah 9.1. O that mine head were water, and mine eyes a fountain of tears, that I might weep for the slain of my people: That of Paul, Act. 26.29. Would God, that not only thou, but also all that hear me this day, were almost, and altogether such as I am, except these bonds. And all these are such as aim at God's Glory, and the Salvation of men. 2. Some wishes are evil, either in regard of the object, or manner of wish­ing, or both: as to wish a Curse upon our enemies Soul, Job 31.30. 2. In regard of the manner, as that passionate one of David's, in regard of Absolom, Would God I had died for thee; that of the Israelites, Numb. 14.2.3. that of Eliah, 1 King. 19.4. It is enough now, O Lord, take away my life, for I am no better than my fathers; distempered with the fear of death, from Jezabel he would needs die: Stultum est ne moriare mori. That of Jonah 4.8. he wished in himself to die, and said, it is better for me to die than to live.

3. In regard of matter and manner, as that of the Disciples, Luk. 9.54, 55. the thing wished for was unlawful, and they who wished it, ignorant, and revengeful, and so unlawful: Such was that of David, 2 Sam. 23.15. concerning the waters of Bethlehem; that of Jeremiah 9.2. O that I had in the wilderness a lodging place of wayfaring men, that I might leave my people, Psal. 55.6. O that I had wings like a Dove, 2 King. 5.3. Would God my Lord were with the Prophet that is in Samariah, Act. 27.29. They wished for the day.

We must yet enquire what this wish was in particular: 1. What is here meant by [...], being accursed from Christ? 2. What is here meant by [...]?

The Curse may be considered—in

  • it self, or,
  • opposition to bliss and happiness.

The object or thing here wished is malum paenale, a penal and personal evil, in order to a Spiri­tual and Eternal Good.

The penal evil was [...], that which the Jews call [...], which that we may the better understand, we must know there were three kinds of Excommunication in the Church of the Jews: 1. [...], a Separation, and removing the person so Excommunicated from the society of men, which continued thirty dayes, if they repented, if not, sixty, if not, ninety dayes. 2. If then he repented not it was unlawful to eat with him, 1 Cor. 5.11. he was thrust out of the Synagogue, with all the Curses heaped upon him, which are recited, Deut. 28. whereby the [...] were separated from Communion with God and his people; of that the Apostle speaks, Gal. 3. The last kind of Excommunication was [...], whereby they left a man so accursed, until the coming of the Lord to judgement, of which we understand the Apostle to speak, 1 Cor. 16. Anathema Maranatha.

2. If we consider this Curse, with opposition to bliss and happiness; we may know that happi­ness is two-fold, [...] 1. [...], consists in our love to God and Christ to our neighbour and enemy. 2. [...], consists in the fruition, and joy, and pleasure at God's right hand.

1. The first of these Paul would not part withall upon any terms, neither for Men, nor Angels, Life nor Death, Rom. 8.38, 39. it is the latter Paul would have parted withall, and sold for his Bre­thren, his Kinsmen according to the flesh. Separation from God and torment, [...], (saith Justin Martyr) is taken either, 1. In the good sence, and so it is [...], and [...] Or, 2. an ill, for that which is [...]. Here it is taken in the worse sence, as it notes extreme detestation, execration and abomination: And this is the impre­cation which the Apostle wished unto himself. The word is [...], which is diversly rendered, [Page 116] optabam, or optarem, I did wish; so Vulg. Lat. I could wish, and so we turn it, and then some limi­tation; as thus, Si fas esset, si possibile, &c.

Reason. 1. In regard of God, he hath generosissimum ingenium, nimiam charitatem, pecius amplis­simum, idemque nobilissimum: he loves his enemies; he hath so large bowels of mercy, that he ex­tends them, not only to his friends, but even to his enemies: Is not the world an enemy unto God? the wisdom of it is an enemy to God; so is the friendship of it, so are the lusts of it, so that he that loves the world, inimicus dei constituitur: Yet so God loved the world, this sinful world, that he gave his only begotten Son, &c. for God commends his love unto us (Rom. 5.) that when we were sinners Christ died for us; and if when we were enemies we were reconciled unto God by the death of his Son: Ephes. 2. God who is rich in mercy, propter omnimodam Charitatem, wherewith he loved us, even when we were dead in sins; He hath quickened us together with Christ.

See this in his Administration and Government of the world, how he delights to pour out the riches of his goodness, even upon his enemies, how he loads them with his blessings and favours. God is good unto Israel, saith holy David; yea, and so good unto the enemies of Israel, and of God himself, that it puzzled David, and Job, and Jeremiah, &c. Psal. 81.15, 16. That good Father shewed little love toward his eldest obedient Son, but displayed the riches of his love to his younger Son, a dissolute young fellow. Such, yea, such is the nature of our God, and of this nature St. Paul was partaker, 2 Pet. 1. He had the mind of Christ, 1 Cor. 2. ult. who loved us, and gave himself for us, an offering, and a sacrifice to God, Ephes. 5.2. Yea, that be might redeem us from the curse of the Law, he became a curse for us, Gal. 3.13. Such a nature was our Apostle partaker of, such a follower of God, such a lover of his enemies, that so he might free them from the Curse; he wished himself accursed from God for them.

2. Another reason in regard of his Brethren and Kindred according to the flesh; they are burden­ed with sin, and now sinking, yea, sunk under the burden: In this case, if a man should see an Ass, his enemies Ass lying under his burden, would he forbear to help him? No, thou shalt lay off all en­mity toward him, Thou shalt leave thine own business to help him; so the Chald. Paraphras. and our Translators in the Margin, Exod. 23.5. And how much is a man better than an Ass? If thou shalt see therefore thine enemy himself lying under his burden, how much more oughtest thou to help him? Is there any, I believe there are many, who well know how heavy a burden sin is, it's a weight, an heavy weight that presseth down, Hebr. 12.1. This people had now filled up the measure of their fathers wickedness, and now a proportionable weight was to be laid upon them. O what Charity it were to ease such a burdened people of the heavy weight laid upon them? compare Zach. 5. the talent of lead: They are now sinking, what Charity it were to leap in, and save so many Souls from being drowned in destruction and perdition!

3. A third reason there is in regard of the Apostle himself; he had been a great Persecutor, a grievous sinner, and therefore it pleased the Lord to honour his Grace so, as to make him the most notable pattern of hyperbolical love, goodness and mercy.

This is God's method, ex ligno tortuosissimo, facere Mercurium, to make a most eminent loving Saint of the greatest sinner. Mary Magdalen had seven Devils which our Lord cast out, and then graced her with his first sight after his resurrection. Peter fell foully by a tripple denial, whom the Lord raised more gloriously by a threefold confession of love: Jesus Christ came to save sinners, saith St. Paul, quorum ego primus, 1 Tim. 1.15. They love most to whom most is forgiven. This I con­ceive is the reason of Paul's exuberancy of love.

Before I come to make use of this unto our selves, I must answer two or three queries briefly; 1. Whether any person in Christ may be separated from him yea or no? I answer, whereas two kinds of branches are in the Tree of Life: 1. Some which bear not fruit: 2. Others which do bear fruit. 1. The former, the Father takes away. 2. The latter, which bear the fruit of Faith and love, at­tain such a rooting in Christ, they cannot be plucked away from the living stock, Joh. 15.2. Every branch in me, that beareth not fruit, the Father taketh it away, &c. These are rooted and grounded in love, Eph. 3.17. Rooted and built up in him, and established in the faith, Col. 2.7.

2. Whether may a Saint of God by such hyperbolical love as this is, really loose his part in Christ yea or no?

I answer, he cannot, the greatest danger of loosing our part in Christ, is by loving the world, and things of the world, by growing cold in love to God and Men, not by growing fervent therein, and persevering to the utmost denial of our selves, 2 Pet. 1.5.8. Revel. 2.5. and 3.11. 2 Joh. 8. yea, this readiness in Moses and Paul out of their intense and fervent love to God and Men, to part with their salvation, made them so much the surer of it. As Abraham had never such assurance to possess his Son Isaac, as when he had offered him up to God, for then the Lord commanded him touch not the Lad, &c.

3. But why then did Moses and Paul here so freely offer up their salvation, since it could not be taken from them?

I answer, there is nothing more acceptable unto God, than that we should out of love to him, and men offer that unto him, which is the dearest unto us; and when we thus evidence our love towards him, as Christ hath done his to us, then are we most acceptable unto God; when we so [Page 117] prodigally lose our souls we save them; when we so accurse our selves we most bless our selves; when we so cast away eternal life, we lay the fastest hold upon it.

Application general. Holy and affectionate wishes for the spiritual and eternal welfare of others, are notable convincing arguments to enforce our enemies to believe our love towards them; God himself so deals with his people, Deut. 5.29. O that there were such an heart in them, that they would fear me, and keep my Commandments alwayes, that it might be well with them, and with their children for ever. Paul thus endears himself, and wins upon all that heard him, Act. 26.29. I would that not only thou, but all that hear me this day, were both almost, and altogether such as I am, except these bonds: all the good he had he wished them, nothing of the evil.

The Jews did hate the person of Paul after his Conversion above all other men, witness their lay­ing wait for him, Act. 9.23, 24. their violent assaulting of him, and stoning him Act. 14.19. their stirring up the people against him, Act. 17.13. and again in the Temple at Jerusalem, Act. 21.27. their binding themselves under a curse to kill him, Act. 23.1, 2, 3. Yet how earnestly soever they sought his destruction, he as earnestly desired to promote their salvation: So that where the Spirit of God dwells and reigns, men look not upon others as ill affected toward them, but love them in the Lord, and seek their temporal and eternal good with all earnestness. Paul knew well what it was to be in Christ, and preferred it before all things, Phil. 3.8, 9, 10, 11. yea, he knew partly what it was to be in heaven, 2 Cor. 2, 3, 4. yea, he was not altogether ignorant what it was to be in hell, 2 Cor. 5.11. So that this here was not a rash wish, nor an ignorant one, yet though he knew all this, yet for the love of God and men, he wisheth himself accursed from Christ: Whence learn we, that the eminent Saints of God love not to serve their God with that which costs them nothing, or that which is of little price and esteem with them, 2 Sam. 24.24. Hebr. 11.17.24, 25, 26,—32, 33. 1 Thess. 2.8. Be­ing affectionately desirous of you, we were willing to have imparted unto you, not the Gospel of God only, but also our own souls, because ye were dear unto us. None of Gods Commandments are impossible to him who hath an abundant measure of the Spirit of God; that of loving our enemies, praying for them, recompensing them good for evil, it is one of the hardest precepts, Mat. 5.44. yet Stephen, and Paul, and many others attained unto it. That of laying down our lives for the Brethren is an hard Com­mandment, yet here Paul goes beyond it, he layes down his eternal life, and that not for his loving Brethren, but for his profest and deadly enemies.

Exhort. To imitate this heroical and generous love of our Apostle, that every man put to his hand to the quenching of this fire, which otherwise must burn to the consumption of the whole earth. I say unto you, love your enemies: doest thou believe that this is the will of thy God? Add to thy faith virtue. O that we knew the value of a precious Soul! This is the practice of true Patriots: If he cannot do this in the world let him endeavour to do it in himself; ye have too many boutefeus and incendiaries, who blow the coals of this hellish and diabolical division. O that I might be heard, who plead for all your defence and preservation! O that the fire of Love, which our Lord came to kindle, that holy Spirit, were kindled in every one of our hearts, that it might burn up all revenge, and hatred, and anger, that so we might come to be imitators of God, Ephes. 5.1.

Exhort. 2. Unto this common, brotherly, national love: consider the desolation of Germany and Ireland, proximus Ʋcaligon, yea, of this Kingdom in two great parts of it already: But how can I love my brethren with this national and common love, are they not in open hostility? Beloved, I praise my God, I hate no man living upon the face of the earth, and I verily believe, there is the like affection and disposition in many of you; the Lord increase it: Sure I am we have no warrant to hate any mans person. But for answer to this doubt, which I know troubles many, surely our love and hatred must be carried to the objects of them in such order, as God's love and hatred are carried unto their objects. Now God's love is directed unto Righteousness, Holiness and Truth, which indeed are himself, for the Righteous Lord loveth Righteousness. 2. His Love is directed unto his Creature thus, Job. 3.16. God so loved the world, that he gave his only begotten Son, &c. for 1 Job. 4.9. Herein was manifested the love of God towards us, because God sent his only begotten Son into the world, that we might live through him. On the contrary, God's hatred is directed unto all iniquity, prophaneness, ungodliness, &c. as most contrary and abhorring from his nature, Zach. 8.16.

2. The Lord also hates the misery of his Creature, which consists most in separation from God; and therefore the Lord hates divorce, or putting away, Malac. 2.16.

Seeing therefore our God first and principally loves Righteousness, and hateth all unrighteousness, and iniquity, and in the second degree, loves his Creature, and hates the misery of it: Hence it fol­lows, that the Righteous God must needs hate even his Creature persevering, contumaciously and rebelliously in iniquity (Isai. 27.11.) It is a people that have no understanding, therefore he that made them will not have mercy on them: As he who should scoure a vessel, as in Ezech. 24.13. Because I have purged thee, and thou wast not purged, thou shalt not be purged from thy filthiness any more, till I have caused my fury to rest upon thee. And thus must our love be proportioned and directed; 1. Un­to God, then 2. to our Neighbour, that so many may be made partakers of Gods Righteousness and Salvation. 2. Our hatred must be guided against all sin, &c. And that, 1. In our selves, then 2. In our neighbours; and never proceed to hate our neighbour, no nor our enemy, unless it do appear evidently unto us, that they sin against Knowledge and Conscience, and oppose themselves malici­ously [Page 118] against God and his holy Spirit; and it is an hard thing to know this, and therefore a danger­ous thing to hate the person of any man. We have so manifest a precept, that no Christian man can be ignorant of it, Matth. 5.44. Love your enemies, &c. whereby our Lord shews, that by anothers hatred of us his nature is not taken away, nor ought our love to be alienated from him: Mark how artificially he ariseth from affection to words, from words to actions, and what we our selves cannot by our affections, words or actions do, we must promote by our prayers. This is a singular victory, when the injury begins from our enemy, that the benefit begin from our selves. Bless them, (i. e.) speak well unto them; do not reproach or slander them, or revile them; so 1 Cor. 4.12. [...], being reviled we speak well again to those who revile us; do good to them that hate you, pray for them that despitefully use you, calumniate you, reproach you: Thus did the Es­seni or Hasidei, the third and best part of the Jews, who indeed were Christians in their prayers: wherefore Remittite & condonate omnibus qui vexant vos; Remit and forgive all that vex ye.

Beloved! I am not ignorant how cross, how unwelcome this doctrine comes to some men; it must needs do so, since hell is broke loose, and the world [...], it lies in the De­vil himself: Mean time out of the bowels of love unto their Souls. I beseech those, who ever they are, to consider in what condition they are, how far distant from what they ought to be, whose children they be; for if such as love their enemies, &c. be the children of our father, &c. undoubted­ly it must follow, that they who hate them, &c. must be the children of the Devil himself. We all, I hope, aim at an honest, good, godly, true Christian peace. Now beloved, I beseech you consider, is it ever possible to be obtained, otherwise than by Gods way? Is not he the only Author of it? The God of Peace, and Love, and Holiness, and Truth, and Righteousness, that's Gods way for the ob­taining of peace, even the way of Righteousness, the way of Love, that most excellent way.

Repreh. The gross folly of some who part with their souls, even for a thing of nought. Judas sold Christ for thirty pieces, doest not thou for less? Esau his birthright for a mess of pottage. Lysy­machus for a draught of water yielded himself to the Scythians; Postquam frigidam biberit, quam brevis voluptatis causâ, quantam deposui foelicitatem! A man will not part with his Natural life, but upon good terms: Confer Act. 20.24. Job 13.13. Esth. 4.16. Phil. 2.30. how much less his Spi­ritual? We may stop the fury of unreasonable men; but how? pray to the Lord to deliver us out of their hands, to break their teeth in their jaws.

NOTES AND OBSERVATIONS UPON ROMANS XII.XVIII.

[...].

Si fieri potest, quod ex vobis est, cum omnibus homi­nibus pacem habentes.

If it be possible, as much as lieth in you, live peaceably with all men.

AS all the Prophets foretold our Saviours coming in the Flesh, but especially the Prophet Esay; and therefore the Church hath appointed, that Pro­phesy to be read all the dayes of Advent, before the day of his Nativity. So all the Apostles bear witness, that our Saviour is come into the Flesh, but especially St. Paul; and therefore the Church hath appointed his Epi­stles to be read, all the dayes after his Epiphany, or manifestation unto the Gentiles: And that the rather, because St. Paul was the Apostle of the Gentiles, and had the care of all the Churches, and he most of all the rest declared unto the World the Christian Faith: Which Faith, according to the joint consent of all the Antients that I have read, was signified by that Star, which lead the wise Men unto Christ.

The blessed Apostle, therefore, having in the Epistle on the Feast of the Epiphany, like the Orbis deferens, presented unto us the Body of this Star, this Faith that leads us unto Christ, Eph. 3.8, 9. Ʋnto me, who am less than the least of all Saints, is the grace given that I should preach among the Gen­tiles, the unsearchable riches of Christ, [...], to make all Men see, or enlighten them in this mystery, vers. 12. in whom we have boldness, and access with confidence by the Faith of him.

As in that Epistle he shews the Body of this Star, so in all the following Epistles after the Epi­phany, he shews the rayes and beams of that Star, in love, in patience, in humility, in prayer, in diligence at our calling, &c. And in this Epistle, for this day especially in PEACEABLENESS, which in general, is union and agreement; for so the Etymologist tells us, that [...], comes [...], to knit together in one, and therefore it is [...] a relative, and in re­ference unto another, whether it be our selves, when the war of our affections and lusts is ended, for so Esay 32. Or 2. Whether that other be God? for so Rom. 5. Or 3. Whether that other be all other Men besides our selves: And this peace especially is here meant, which yet supposeth the two former, 'tis the Center of the Epistle for this day, and whatsoever lines are on the one side, or on the other of it, hither they all tend, and here they rest; That, if it be possible have peace with all Men, which is a precept conditioned and limited. 1. The precept is [...], to have Peace, or to exercise Peace; so Castallio turns it, Pacem exercete, for 'tis not a bare being content to have it, but to endeavour also to get it: So the Syriach turns the Text [...], Pacem componite, facite, or colite: So Junius, and Budaeus expounds [...], pacare, in pace continere. The precept of making Peace, is specified and enlarged by the object, and universality of it, it must be with men and with all men; the Syriach hath [...], every Man. Which precept, because it is a kind of Covenant,Selectae Leges in Pactum. which lies not in the power of one party alone to fulfil, Pactum est duorum, pluriumve in idem placitum consensus, unde etiam Pacis nomen appellatum: A Covenant [Page 120] is the consent of two parties, or more, to the same thing, whence the name of peace is derived: Hence it requires to the fulfilling of it, a caution and proviso, in respect of both, if it be possible, as much as lyes in you, &c.

The duty, then commanded by this precept, is Peace▪ which is Tranquillitas ordinis, & cum omni homine, ordinata Concordia, saith St. Austin: An orderly agreement of Men one with an­other: Alstenstag. Pax. And he proves it thus, Ʋbi non est ordo ibi confusio, ubi confusio ibi pacis perturbatio: Order then it must be, for where there is no order there is confusion, where there is confusion there is disturbance of Peace; Where there is strife and contention (which is opposite unto Peace) there is confusion, saith St. James chap. 3. God is not the Author of confusion, but of Peace, 1 Cor. 14.33. Which I note the rather; lest any disorderly and confused union, should shelter it self under the name of peace. Est enim quaedam pax malorum, quae opponitur paci bonorum: Saith the same Father, The Peace here meant, must not be such, for that's alwayes coupled with righteousness, as Psal. 58.10. Righteousness and Peace kiss each other. So Rom. 14. Righteousness and Peace, or with truth; Peace and truth in my dayes, Peace and pureness, Jam. 3. And therefore 'tis noted by the Apostle, that Mel­chizedec King of righteousness, was also the King of Peace, Heb. 7.2. And that the very same Peace is here to be understood, appears by the same Apostle, Hebr. Follow Peace with all men, and holyness.

This union and agreement proceeds from love, which being two fold: 1. Complacentiae of de­light: 2. Or, Benevolentiae, of good will. 1. That whereby we love, and affect one another; Quia bonus: Because he is already good, and so love his virtuous, and lovely qualities, and condi­tions: Or else 2. That whereby we love another, Ʋt sit bonus: that he may be good, though he be bad, and so love his Person, not his qualities and conditions. 3. To which we may add a third, Complacentiae, & benevolentiae simul, as when there are some beginning of good.

1. According to the former, a man loves an honest man, though a stranger to him. 2. Accord­ing to the second, a man loves his ill neighbour. 3. According to the third, his towardly Child, that he may be good and honest, and every way, both in Person and qualities, lovely.

Answerably hereunto, Peace, which proceeds from love, is to be extended unto Men. Whereof because

1. Some are good, gracious, and virtuous. And 2. Others evil, ungracious, and untoward. 3. Others in a middle way between both.

1. With the former sort, we must maintain entire Peace, which proceeds from the former kind of love, the love of complacency. 2. With the latter, we must maintain Peace also, but not en­tire peace, but such as they are capable of, which proceeds from the second kind of love, the love of Benevolence: Or 3. With the third also, such a Peace, as their virtues, and persons are capa­ble of.

1. The former kind of peace with the good, may easily be preserved, because there is a recipro­cal complying, and harmony of Souls and Spirits, maintained on both sides; whether the Parties so agreeing be near hand, or further off; whether known, or unknown: Yet Peace, peace, to him that is far off, and to him that is near, Esay 57.19. As in Musick the greater and the less strings, though far off one from other, yet have an harmonical agreement, in [...], and [...].

And the Reason: Quae conveniunt in uno tertio, inter se quoque conveniunt: They agree both in God.

The same kind of peace we desire also to maintain with all men; but as our Saviour instructed his Disciples, the Messengers of Peace, to Salute the house they came into, and say, Peace be to it. And if the Son of peace (i. e.) a peaceable man be there (saith he) your peace shall abide upon it: if otherwise it shall return to you again, Luke 10, 5, 6. Even so must we proceed in the performance of this duty, of preserving peace with all men: Salute all, wish salvation, and peace unto all, ac­cording to the Antient salutation of the Jews, [...], Peace be to thee, and by all means labour to win them to this harmonical consent and union.

But because there are but few Sons of Peace, which entertain this salutation, with sutable and like affection; the All-wise and gratious God, imposeth no harder a task upon us than this: That if it may be done in respect of the other party, nothing should be omitted on our part, for so I un­derstand both these conditions. [...], Si fieri potest; which we turn, If it be possible: Which Phrase I understand not so, as if the matter conditioned were impossible, as some vainly surmise, and thence upon that supposition gather very dangerous conclusions: As where our Saviour saith Mat. 24.24. That the false Prophets should deceive, [...], if it were possible, the very Elect. Some from hence, presuming at all adventures that they are Elect, conclude that therefore it is impossible, they should be deceived, whatsoever they do: As from a like place 1 Joh. 3.9. He that is born of God, sinneth not, [...], neither can he sin, because he is born of God. Some having first taken it for granted, that they are born of God (as what will not self love perswade Men, even upon no grounds?) they hence conclude, that they cannot sin.

And when they are convinced, that their actions are sinful; they will say again, they cannot but sin; how can these agree? They distinguish between [...], and simply [...], between facere peccatum, & peccare; between committing sin, and simply to sin: To commit sin (they say) is cum studio, & voluptate conjuncta: To sin with full consent, desire, and pleasure: But to sin is simplex actio, which cannot be avoyded [...], a distinction ridiculous and foolish, never [Page 121] heard of till of latter dayes, without ground, both of propriety of speech, and of Scripture, and consent of Antiquity; an opinion impious and ungodly, taking away that universal endeavour, that ought to be against all, and every sin.

Errours proceeding from mistake of [...], and [...], which implies only a difficulty, and not an impossibility; As when St. Paul saith to the Galatians, you would have pulled out your own eyes, [...], if it were possible, surely they could have done it; but id possumus, quod jure possumus, saith the Law: An Antient Translation of our own hath it, If it might be done. For sure­ly many things may be done, according to natural power which may not be done, or done with difficulty, according to Moral, or rather Divine power: Thus when Joseph saith, How can I do this great wickedness, &c. it followeth not, he was maleficiate, or forespoken, or frigid by nature; but according to that principle of Gods grace in him, very difficult it was for him to commit that sin. But to take away all doubt, saith the Wise Man, Eccles. 31.10. Qui potuit transgredi, & non est transgressus; & qui potuit malefacere, & non fecit: He which could transgress, and doth not trangress; and he that could do evil, and doth it not: If this satisfy not some, surely that of Job 16.4. will, where having reproved his Friends for their vain words, and invective speeches against him: I could speak (saith he) as you do, I could heap up words against you, and shake my head at you: But in that sence she spake in the Poet:

—Ego nescia rerum,
Difficilem culpae suspicor esse viam.

And in this sence [...], if it be possible, is used in the Text, which implies not an impossibi­lity, but only a difficulty, for were it impossible to obtain Peace with all Men, the All-wise God would not set us about it as he doth; for he bids us do our best at it, [...], As much as lies in you; And that's a great deal, as may appear, both 1. By the words, Neighbouring to the Text: And 2. By such Phrases as are used elsewhere, to exhort us unto Peace.

1. The neighbouring Precepts to the Text, are exceeding powerful for the maintaining of this Peace, and such as may make even unreasonable Men to relent, and be at Peace with us; for what can be imagined so prevalent, even with our professed Enemies, as to answer their evil with good? to return the best we can do for them, in requital of the very worst they can do against us? That is, to bless them that persecute us, and so to bless them that we curse them not at all, Vers 14. What more effectual for the obtaining unity, than unity, than oneness, and sameness of affections? That is to rejoyce with them that rejoyce, annd weep with them that weep, Vers. 15. As if a Man should offer his shoulder to another, to help him bear his burden; this is to have one heart with him, yea, and one mind also, Vers. 16. Be of the same mind one towards another, not overtopping them with pride, and high mindedness, mind not high things, but condescending to those below us in estate, and condition, as if a Man should stoop to help up one that is faln: Such an unity of heart and mind there must be, but not of actions, not evil actions, not to retaliate, or render evil for evil, no by no means, but all the good we can; Provide things good and honest, not only before God (so 'tis in the Latin) but also before Men, Vers. 17. Vengeance indeed is sweet, but none of ours, 'tis Gods. Dearly Beloved! Avenge not your selves, but give place unto wrath, for it is written, vengeance is mine: I will repay, saith the Lord, therefore if thine enemy hunger feed him, if he thirst give him drink, for in so doing, thou shalt heap coals of fire upon his head, thou shalt burn up all hatred, and ill will in him toward thee, and melt him into love, unity, and agreement with thee; Thus to do, is to damp all shot against us in a wall of earth: Or, as Josephus reports of the Jews, they teceived the Romans Ram with wool Packs, and preserved their walls.

The walls of the true Jerusalem are Peace: Molle verbum, vengeance is sweet; but is not victory more sweet? because not overcome with evil, but overcome the evil with good. These are the lines which tend unto the Text, as to their Centre: And elsewhere there are Phrases also, which aim at the same duty, [...], as much as is in us, 1 Pet. 3.11. To seek Peace as a thing lost, but well worth the seeking, and using all our wits, affections, and endeavours to find it out, Inquirat cum affectu, sequatur cum effectu: That it implies no less. The next word shews [...], to pursue it: Tanquam rem fugitivam, saith the Gloss, as a malicious Man would pursue his Enemy flying from him, to run after it with all his might, so the Syriach there. And in this Text the word,Glosse in locum. which we turn, to live peaceably, the Syriach turns, [...], to labour for it, like a Servant, to undertake the meanest and hardest service for it, as it were to go to Plough to earn it, so the word signifieth. And great Reason there had need to be, for such eager pursuit, and indeed is: Whether we consider 1. God himself, he is the Author of Peace, Phil. 4.9. 2. Christ, he is the Prince of Peace, Esay 9. whose principal Types were. 1. Of Priests, The peaceable Melchisedech, the Priest of Peace, Hebr. 7.2. 2. Of Kings, the peaceable Solomon, the King of Peace. Whose 1. Prophets, are the Messengers of Peace, Esay 25. Whose 2. Angels first proclaimed Peace. 3. His Apostles, and Ministers, are the Ministers of Peace, Rom. 11.4. His way, the way of Peace. 5. His Gospel, the Gos­pel of Peace, Eph. 6.15. Yea, 6. He himself, is the Preacher of Peace, Ephes. 2, 7. He Himself is the Maker of Peace. Yea, 8. He himself is the very essential Peace it self, Ephes. 2.14. So that what [Page 122] remains, but that all his People should be a People of Peace.

Yet doth not this reason so enforce the duty, but that it leaves a doubt behind it; how it can be a duty so acceptable unto God, to maintain with all Men under the Gospel, to whom War was so acceptable under the Law? Josuah commanded to make War upon the Canaanites. Saul de­posed from his Kingdom, for not killing all the Amalekites. And David, a Man of blood, who fought the Lords Battels, a Man after Gods heart. They accursed who come not out to fight, Judg. 5. And who with-hold their hand from blood.

I Answer, This Divine dispensation well befitted those times, and that People under the Law, to whom omnia contigerunt in figura, 1 Cor. 10. I know not how (haec) hath crept into the Text, for Antiently it was read thus: All things befel them in figures, not as since we read it, All these things. The People of Israel were become outwardly and visibly minded, not like their Forefathers Spiritually minded; therefore God used them to outward and visible things, according to their ca­pacity, and so taught them the inward Battle, by the outward, as he doth us. Nor did it mis­beseem that People, who were no Sons of Peace, but such whose iniquities were full. But under the Gospel, all things become new; And those things which befel them in figures (saith St. Paul) were written for our examples, upon whom the ends of the World are come. Christian Men therefore (to speak properly) have not any outward Enemies: But the Enemies of a Man are those of his own houshold, for we wrestle not against flesh and blood, that is against Man, but against Spiritual wickedness in hea­venly things, Ephes. 6.12. Against our own strong holds, our own imaginations, and vain thoughts, and lusts, 2 Cor. 10. These are the Enemies of our own houshold. Which I would to God our Zelo­tical Hotspurres understood, who have chosen a Religion, and way of worshipping God, pecu­liar to themselves, that hath no patience, no long sufferring, no gentleness, no brotherly kind­ness, no mercy, no peaceableness in it. And therefore they are altogether for Wars and Fightings with this or that other Sect of Men; and under pretence of the glory of God, would convert Men with fire and sword, out of their hot, and heady undiscreet zeal, extreamly hate all other Reli­gions, but their own little Sect, and condemn them all for Heresies, and the Favourers of them to death. Alas! poor Men! they know not of what Spirit they are; for surely Christs Spirit they have not: He came not to destroy Mens lives, but to save them, Luke 9.56. Nor did the Father send his Son into the World, to condemn the World, but that the World should be saved by him, Joh. 3.17.

Obs. 1. Observe then, the end of our Christian calling, it is Peace, 1 Cor. 7.15.

Obs. 2. The great bounty of our God, in offering this to all, For the same Lord over all, is rich unto all that call upon him, Rom. 10. According to that of St. Peter, Acts 10.35. In every Nation he that serveth God, and worketh righteousness, is accepted of him: The word which God sent unto the Children of Israel, preaching Peace by Jesus Christ.

Obs. 3. The measure of Obedience, [...], God binds us not to impossibilities, not like Pharaohs Task-masters.

Obs. 4. This is a task of all the Saints of God, to be performed to every Man: But Alas! how remissly, how negligently is it commonly maintained among them? who would be thought the Saints of God! a cross word, a little disrespect, a small detriment or loss, it ravels all that which had been a long time knitting together: But an Opinion, that divides them like Sampsons Foxes, and sets all a fire, it scatters them like Babel.

O Beloved! These things ought not to be: What if the Lord hath given unto thy Brother, a greater illumination, and a larger sight of the Heavenly things, than thy narrow brain can com­prehend? Is thine Eye evil because God is good? Or lyes it in his power to change the truth of God, that he may agree with thee in thine errour? There may be [...], shall a little breach cause a perpetual rupture, and division?

The Saints of God should be like the more subtil, and purer Creatures, like the more Spiritual Natures; as when the Sun beams are divided, they immediately unite themselves again: Nay, the Air, and Water, as Solomon observes Wisd. 5. they do the like. Of the wicked be it spoken, that they are like Vessels of dishonour broken, and not to be made whole again; or like the fall of the Devils, never to be repaired. The bruit Beast can teach us this lesson; The Naturalist tells us, that two Sheep (such Christians should be) meeting on a narrow Bridge, where neither can go back, nor pass by other, one lies down and suffers the other to go over it; Ought not Christs Sheep to do so, for Peace sake, to yield one to other, to submit our selves one to other, 1 Pet. 5.5. Re­membring that narrow is the way which leads to life: 'Tis an hard task, yet such as the Saints of God have undergone. David was a Servant to his generation, Acts 13. St. Paul, though free from all Men, yet made himself a Servant unto all, that he might gain some unto Peace. That there are so few thus minded, shews the truth of this, That narrow is the way, and strait is the gate, and few there are that find it, because few there are that shall be saved.

Much less do they preserve this Peace with others, who are not as yet the Sons of Peace but are too apprehensive of offence, like tinder, or touch-wood kindle with a spark. O Beloved! Our Lord, and Saviour, compared himself to the green Tree, that will not soon take fire; Charity is not easily provoked, 1 Cor. 13.5. But rather like that Earth, which the Egyptian Wizards smote, Exod. 8. thinking to bring forth Lice (for such a loathsome excrement, such a [...], is contention, strife, [Page 123] and debate) but that earth would afford them none: whence the Magicians concluded, that the fin­ger of God was there, that the Spirit of God is there; for the fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, Gal. 5.

These fail in the intension of their peace.

2. Others fail in the extension of it: they labour for peace but not with all, but only with a few of their own; this was Nabals sin: who is David? and who is the Son of Jesse? &c. Shall I take of my bread, and of my water, and flesh? &c. 1 Sam. 25.10, 11. Nor let any man think lightly of it: 'tis easie to observe who they are that are thus inclined; such as are of the Pharisees Religion, which our Saviour reproves, Matth. 5.43. &c. They are such as account themselves the only Children of God, and yet are not at all the Children of God: I pray you mark our Saviours reasoning, vers. 44.45.

3. Others fail in the radication of this duty: Now they are peaceable, now again implacable, they are off and on: Yet is not every peace here commanded; there is a peace which even corrupt nature teacheth men to maintain: As they that are rich preserve a kind of peace one with other, for their mutual advantage, and help one of another in their Trades and Callings.

4. Others are held together by the teeth: Nor doth this shelter our [...], such as please themselves most in being omnium horarum homines; but Rom. 15.2. Agreements these are, which commonly continue as long as their causes continue, but no longer; nor are they any solid unions, and commonly they vanish into a peace, not of God, but against God, a peace in sin, a quietness in evil: this kind of peace is but pargetting a rotten wall, but skinning a festred wound, 'twill break out again: But how fearful is their condition, that neither maintain nor preserve peace with others, nor suffer peace to prevail with them: The Ismaels, whose swords are against every man, and every man against them, unquiet, turbulent spirits; such as Nabals servants said he was: such a son of Be­lial, that a man cannot speak unto him, 1 Sam. 25.17. such implacable sons of Belial, such as think the Saints of God the only men that are contrary unto peace; they must have Jonas cast over-board, and then they may have a calm: And Elias they think is the troubler of Israel; and Amos is such an insufferable fellow, that the Land cannot bear his words: and Judas Macchabeus hinders the peace. Such unquiet distempered spirits as these are, 'twere much to be wished, they were either bound to the Peace at home, or sent abroad to the wars to break their bruitish fury upon such as are like them­selves: Ʋtinam tollerentur, &c. I would they were taken away that trouble you; saith the Apostle, Galat. 5.12. A sharp remedy you will say! but it cannot be helped, Potiùs pereat unus, quàm unitas: When such gangreens as these invade the body of Christ, 'tis not enough to prick a blister, but we must cut off a limb. Hymeneus and Alexander must be delivered unto Satan.

But what shall we say to such as abet, and countenance, and hearten on these in their contention and strife, and blow up the coals? The sin of these men is far greater than the other: So the Apo­stle argues, Rom. 1. ult. Such as know the judgement of God, that they who do such things as are worthy of death, not only do the same, but consent and take pleasure in them that do them: Let these Davi, these turbatores omnium, troublers of Israel, please themselves as much as they will, because there are many of them, and so they consent together, their condition is dreadful, and truly, and pro­perly devillish; for if the peace-makers be the Sons of God, as our Saviour speaks, Matth. 5. then, as truly are the perturbers and troublers of the peace, the Sons of the Devil. As for their agreement 'tis but a faction, but a conspiracy against the Truth and Peace of God, like that Psal. 2. like the Jews against Christ, who is the peace of God? like that Prov. 2. like the Devils that herded toge­ther to vex one man, and run together into the pit of destruction; [...], if it be possible they make bate, nodum in scirpo quaerunt: untempered mortar, Ezech. 13. all his goods are in peace; a co­venant with hell: and let them know, that the Devils have an agreement, otherwise how could their kingdom stand? as our Saviour reasons, a whole Legion of Devils agreed well together in one man. Tush, agreement is nothing, if it be against the true peace: 'Tis an excellent saying, and I pray you carry it away with you, Non est bonum in unitate, nisi unitas sit in bono; There is no good at all in unity, unless unity be in good: otherwise it is but stupa collecta, Ecclus. tow platted together, or bryars and thorns growing up together, whose end (saith the Apostle) is to be burned. But alas, how justly may I take up our Saviours complaint and expostulation, Matth. 11. To what shall I liken this generation? they are like to children playing in the market-place, &c. vers. 16, 17.

Exhort. 1. To the unpeaceable, that they would be peaceable towards the Sons of peace: 2. Pro­voke to love and good works: 3. To the Sons of peace, that they would be peaceable towards the messengers of peace: They shall one day desire to enter into peace: Is there peace among men of a divers, or the same disposition, as there ought to be?

Exhort. Besides, what reasons I have before mentioned 'tis for the Saints honour: 'tis the honour of a man to cease from strife, Prov. 20.3. It may be observed, the Temple of Solomon was built, and not the noise of any tool heard. The Soul informs not the body, unless the body, and all the members of it be continued, [...], and such a spiritual bond is peace unto the Soul, as continuity is a natural unto the body: When they were [...], Act. 2.1. Hence it is, that Christ is called by Jacob in his benediction of Judah, Gen. 49. [...], that is the peace, as St. John calls him expresly, Ephes. 2. nor was it without an intimation of this mystery, that Joshuah set up [Page 124] the Tabernacle of the Congregation at Shilo, when the whole Congregation of Israel were assembled to­gether, Josh. 18.1. whence followeth in the same verse, That the Land was subdued before them: And good reason, for the spiritual enemies of our salvation cannot stand before them when they are in Shilo. This is meant by one of the first promises of God, Gen. 3. That the Seed of the Woman, the very same Shilo, should break the Serpents head: for when is that promise fulfilled, but when the God of Peace, Shilo, treads Satan under the Saints feet? Rom. 15.

2. Most necessary this is for the preservation of the world; and therefore God tempers the world without us, and our bodies, and the parts of them within us, all into one peace, that there may be no Schism in the world; so the heavenly bodies are said to have their harmony: As cold Saturn and hot Mars are tempered by moderate Jupiter between them; the hot, and dry fire, and cold, and moist water tempered by the moderate air: so hath God disposed of our bodies; the ligaments and tendants separate, yet knit together the hard bones; the parts of the body are so joyned toge­ther, that every harder part hath a soft next it, and every one of ill quality, one of good to mode­rate it; the bitter gall hath the sweet liver, and the cold brain the hot heart.

Such are the Saints, so patient, so peaceable, so moderate, such peaceable sheep, such patient asses, (so the world accounts them) and the Lord hath need of them, the world cannot stand without them: We have one common enemy, and therefore needful it is we joyn together against him; Your adversary the devil goeth about like a roaring Lion, 1 Pet. 5. So there were three Factions in Je­rusalem joyned against the Romans, (Joseph. de Bello Judaico.) Two Dogs fighting will joyn toge­ther against the Wolf, Isai. 50.43. Isai. 30.15.

Sign. Where this Peace is there is Righteousness, which is the cause of it: the Peace-makers are Sons of God; therefore they must imitate their Father if they be his Sons, Ephes. 5. Matth. 5.43, 44, 45. If we seek for Peace, we must seek the things that make for peace, Rom. 14.19. things belong­ing unto peace. Now because there is tempus Belli, and tempus Pacis, Eccles. we must first war with our sins, and then we shall have peace of Conscience, and peace with God; for quis restitit ei, & pa­cem habuit, Job 9. First therefore we must wage the Lords war, and then we shall have his peace; first we must make use of the Sword, which our Lord came to send upon the earth, Matth. 10.34. and then he will give the peace he left on earth, Joh. 14.27. for he came not to send peace with sin, but the sword of the Spirit, which is the word of God, to cut down sin: — with it we may destroy the Ca­naanites which remain in us, otherwise they will be pricks in our eyes, and thorns in our sides, &c. Numb. 33.55. As if a man had a beam in his eye, or a thorn in his side, he could have no rest. 'Twas in vain for Gorgias to perswade all Greece unto peace, when he himself, and his wife, and his maid could not agree together at home. When peace is made with God and our own Con­sciences, then make peace abroad, for this is the way of peace, Luk. 1.79. which the wicked know not, Rom. 3.17. We must pray for this Peace, pray for the peace of Jerusalem, as St. Paul for the Rom. 15.5, 6. and in all his Epistles: Now the Lord of peace himself; give you peace alwayes by all means; the Lord be with you all, 2 Thess. 3.16. The peace of God which passeth all understanding keep your hearts, &c.

NOTES more at large on ROMANS XII. 18.

[...]

If it be possible, as much as lieth in you, live peaceably with all men.

IT is an old and true saying, Bellum gerendum cum vitiis, pax colenda cum hominibus.

I have spoken of the first, upon 1 Joh. 5.4. I come now to speak of the latter, which contains a

  • Precept, with the extent of it:
  • limitation of the Precept two-fold:

In respect of

  • others, persons, times, places [...], if it be possible:
  • our selves, being in these circumstances [...], as much as lies in you.

1. First of the Precept; that we ought to live peaceably with all men: In handling of which, I shall first explain what's here meant by Peace; 2. Prove the point; 3. Make use of it to our selves: the word here used is [...], which the Etymologist tells us, is, [...], to knit together in one; so that Peace is in the general an Union, or Agreement.

1. All Peace, Union and Agreement is not here commanded, for there is a bastard kind of peace; a peace in sin, such as ungodly men maintain among themselves, who mean time are enemies to the true peace; such is that whereof the Prophet Jeremiah speaks, Jer. 6.14. where the Prophet de­ciphers such a condition, as we shall find ordinarily in the world, a mutual humouring, and plea­sing [Page 125] one another, and procuring one another ease and quietness in the flesh; a peace maintained by all men, and with all men, such as it is: And for the greater confirmation of that peace, the Priests and Prophets of that time had learned to sing placebo, would God they had not also in our time complyed with carnal men for the promoting of their own, and others temporal advantage, and credit in the world: whereas indeed this is no true peace, nor such as is here commanded, but a carnal security; for so the Prophet describes it, from the least of them to the greatest of them, every one of them is given to covetousness, and from the Prophet even to the Priest every one dealeth falsly. They have healed also the hurt of the daughter of my people, sleightly saying, peace, peace, when there is no peace. Christ came not to send such peace upon the earth, nor is this the peace here commanded.

The Peace here commanded is joyned with Righteousness, Psal. 85. and 10. and Holiness, Hebr. 12.14. and Truth, Zach. 8.16. with joy in the Holy Ghost, Rom. 14.17. which Peace therefore is relative, and in reference of one unto another; whether 1. that other be our own Conscience, when the war of our affections and lusts is ended; for so the effect of righteousness is peace, the peace of Conscience, Isai. 32.17. Or, 2. whether that other be God himself; for so being justi­fied by faith, we have peace with God, Rom. 5.1. Or, 3. whether that other, be all other men be­side our selves; and this peace is especially here meant, which yet supposeth the two former, peace of Conscience, and peace with God, which I beseech ye to take notice of, because I know well some are wont to sleight and wave this, and other duties as only moral, &c. and accordingly give at­tention to what is spoken: wherefore let them remember and know, that this duty is founded in the peace of Conscience, and peace of God; for so the Saints of God are filled with this peace by believing, Rom. 15.13. This peace we are to have, maintain and exercise; so one of our best Latin Translators renders [...], in the Text pacem exercete; for 'tis not a bare being content to have peace which is here enjoyned, but to endeavour also by all means to get and keep it: So the Syriack Interpreter turns the Text [...], make, work, labour and endeavour for peace; and Budeus expounds [...], pacare, in pace continere, to appease the unpeaceable, and keep those in peace who are peaceable: answerably the Reformed Churches about us render the word, One, live in peace, another, have peace, another, hold peace. This Precept of making, exercising and labouring for peace is specified and enlarged by the object, and the universality of it; it must be with men, and with all men: the Syriack hath [...], all, or every son of man.

That we may the better understand this Precept, we must know, that this union and agreement hath love for the root of it, which being twofold, either Complacentiae, or, Benevolentiae, either that whereby we love and affect another, quia bonus, because he is already good; and so we love his vir­tues and lovely qualities and conditions: 2. Or else that love wherewith we affect another, ut sit bo­nus; though he be for the present bad, that he may be good, and so we love his person, not his ill qualities and conditions: And to these, 2. we may add a third kind of love, Complacentiae & Be­nevolentiae simul; as when we love one who hath some beginnings of good wrought in him.

1. According to the former kind of Love, the Saints of God love their like, such as are Saints and holy men: Thus the Saints are called [...], friends, 3 Job. vers. 14. and this Love is such a bond of perfectness, or such a perfect bond, as the Apostle calls it, Col. 3.14. that it knits and unites all the Saints of God together all the world over.

2. According to the second kind of Love, (Benevolentiae) a good man may love his ill neighbour, and by his love win upon him, and make him lovely.

3. According to the third (Compl. & Benevol. simul) a good Father loves his towardly Child, that he may grow in Grace, and the amiable beauty of an holy Life, and godly Conversation, and so become in person and qualities every way lovely.

Answerably hereunto Peace, which proceeds from love, must be extended and proportioned unto men; whereof because some are 1. Holy, Gracious and Virtuous, and may be truly called Chri­stians: 2. Others evil, unholy, ungracious, and untoward, and though called yet indeed falsly called Christians, because they have not the life which should make them truly such. 3. Others there are in a middle way between both; with all these we must maintain an outward peace, but differently: 1. With the first we must maintain entire, thorough and perfect peace, which proceeds from the first kind of love, the love of complacency. 2. With the second we must exercise entire peace also, but not so thorough, so perfect, so intimate, as with the first, but such only as they are capable of, because this peace proceeds from the second kind of love, the love of benevolence or bounty. 3. With the third also, we must maintain peace, such as they are capable of, a mixt kind of peace, tempered with that which they call not lis but jurgium, a friendly and loving strife, or contention, that they may be thorough lovely, and capable of entire and thorough peace.

1. As for the first kind of peace, with good and godly men, it may be easily preserved and main­tained, because there is a reciprocal affection, and mutual complying, and sweet harmony of Souls and Spirits maintained on both sides, whether the parties so agreeing be near hand or farther off, whether known or unknown unto us; yet peace, peace to him that is afar off, and to him that is near, Isai. 57.19. As in Musick, the greater and lesser strings, though far off one from other, yet have an harmonical agreement, and are consonant one with the other, whether in diapason, or disdiapason, the distance hinders not the agreement. And the Reason is, Quae conveniunt in uno tertio, inter se [Page 126] quoque conveniunt, Those that agree in one third, agree also among themselves. Now God, the God of Order, is the God of all the world; and therefore the Saints however dispersed all the world over, agreeing all in God, agree also, and exercise love and peace among themselves. The same kind of peace we desire also to maintain with all men, and we are bound so to do, so far as they are capable of it, and we able to exercise the same toward them, according to the limitations ex­pressed in the Text, of which, if the Lord will, I shall speak in their due time: Mean time the Lord enlarge our hearts to the entertainment of so large, so general, so necessary a duty.

Ye have heard, as briefly as I could, the Explication of it, I now proceed to the Proof and Rea­son of it.

1. And for Proof of this, ye have Zach. 8.16. Execute the judgement of peace and truth in your gates; and vers. 19. love the truth and peace, Mark 9.50. have peace one with another, though this were only to the Disciples, yet Luk. 10.5. Christ's command to his Disciples is general, Into what­soever house ye enter, say, peace be to this house, 2 Cor. 13.11. live in peace, and howsoever the Precept be straitned, 1 Thess. 5.13. be at peace among your selves; yet Hebr. 12.14. the Apostle en­largeth it to all, fol [...]ow peace with all men: and many like places ye have in the Old and New Testa­ment: Yea, this Peace is to be extended even to enemies. It is a notable passage in Jeremiah's Letter to the Captives in Babylon, Seek the peace of the City, whither I have caused you to be carried away captives, and pray unto the Lord for it, for in the peace thereof ye shall have peace, Jer. 29.7.

If we desire a fundamental Reason, and ground of this Common duty, it is considerable in the Author and promoter of this Peace: 2. The means he useth for the procuring of it: And 3. His great and common design and end he aims at, when he requires this Universal Peace to be main­tained and exercised among all men.

Thus God the Father, by his Son, his Angels, his Prophets, Apostles and Ministers promoteth this Common Peace among men. The design and end he aims at, is the very highest Ʋnion and Com­munion with himself in his Divine Nature, Gen. 49.10. when Shilo comes (i. e.) the Messiah, or Christ, so the Jews understand it: and the Chaldee Paraphrast turns it, When the Messias comes, the gathering of the people shall be unto him: By which gathering together, St. Paul beseecheth the Thes­salonians, 2 Thess. 2.1. We beseech you brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him.

For this Communion Christ himself prays, Job. 17. first in behalf of the Apostles and Disciples, whom God the Father had given him out of the world in the first 19. verses; then he enlargeth his prayer, vers. 20. Neither pray I for these alone, but for them also, which shall believe on me through their word: that they all may be one, as thou Father art in me, and I in thee, that they also may be one in us: This is that glorious end whereat God himself aims in this Precept of Peace, that we might be partakers of Christ, Hebr. 3.14. that we might be [...], partakers or com­municants in the Divine Nature it self, 2 Pet. 1.4. That our fellowship may be with the Father, and with his Son Jesus Christ, 1 Joh. 1.3. That God may be all in all; and this is the reason of this point.

Yet doth not this Reason so enforce the Duty, but that it leaves a doubt behind it; for how can this Peace with all men be a duty so acceptable unto God under the Gospel, to whom wars were so acceptable under the Law? Joshuah was commanded to make war upon the Canaanites; Saul was deposed from his Kingdom for not killing all, but sparing some of the Amalekites; and David a man of blood, who fought the Lords battels, was a man after God's own heart; and they were accursed who came not out to fight, Judg. 5. and he whosoever with held his hand from shedding of blood, Jer. 48.10.

I Answer, this Divine oeconomie and dispensation well befitted those times, and that people un­der the Law, to whom Omnia in figura contigerunt, 1 Cor. 10. (I know not how [...] in the Greek, and haec in the Latin hath crept into the Text; for anciently it was read thus, All things befell them in figures: not as we now read it, All these things; as if only those Histories recited there had a figurative meaning, No.) All things befell them in figures; so that all those outward wars and fightings were types and figures of the inward.

And the Reason is, Abraham, Isaac and Jacob lived to God in the Spirit, and were spiritually minded; and therefore God appointed unto them no Ceremonies, no outward Representations, they needed not any such types, but their posterity, Israel according to the flesh, were fleshly, out­wardly and visibly minded; and therefore God used them to outward and visible representations of spiritual things, according to their capacity, and by them taught them the inward, spiritual and heavenly things: they took no heed to the inward conflict of the flesh and spirit, and therefore God taught them that by the outward conflicts with men. And thus God at this day deals with us, for howsoever God hath opened his treasures of Spiritual wisdom and understanding, yet generally we are fleshly minded, and set our thought upon outward things, and therefore he reminds us of the inward wants by outward. Thus, because we are not sensible of our decay in Grace, and our Spi­ritual estate, the Lord makes us sensible of that want by a decay in trade, and in our outward estate, because we take no notice of the plague of our own hearts, of which Solomon speaks, 1 King. 8.38. He teacheth us that, and hath taught us long together, by inflicting a plague upon our bodies; [Page 127] because we are not sensible of Gods Kingdom, Rom. 14. lost in us, he reminds us of it, by the danger of losing an earthly Kingdom, because we have broken the peace of Conscience, and peace of God, and grown wanton, and surfetted of a long peace; he reminds us of our inward losses, by taking away the outward blessings, the blessing of peace, as the Psalmist calls it.

Nor did that kind of oeconomie and dispensation misbeseem that people whom the Lord punish­ed by the sword of Joshuah, and others, for they were no sons of Peace, but such whose iniquities were full. Great sinners they were in Abraham's dayes, yet God in great mercy gave them four hundred years more, which they abused, and filled up the measure of their iniquity, so that there was no other way left but to cut them off. And surely since we have so long abused Gods Cove­nant of Life and Peace; so that his long patience hath not led us to repentance, but brought forth as evil lives as might have been found among the Canaanites themselves: Why may we not expect that God should so deal with us as he dealt with them, and hath lately dealt with those of Ger­many, and is now dealing with our neighbours of Ireland? O Beloved, God hath now a long time setled peace in our borders, there's not the like example in all the world about us; but how have we improved our peace, to honours, to pleasures, to riches? what else means your proverbial speech, God send us peace and good customers? who of us all hath improved it as he ought, to peace with God? &c. and why may we not then justly fear, that God may take away our peace and plenty from us?

3. As concerning other Nations whose iniquities were not yet full, which were not of the Ca­naanites, they were to proffer them peace, Deut. 20.10. which if they accepted, well, if not, they were to smite every Male with the edge of the sword. And what hath the Lord done now these many years, but by his long patience toward us offered us peace? but we are so bold with him, we will have it upon our own terms, an ease and peace in the flesh, a peace without Righteousness; he offers only such a peace, as is the effect of Righteousness, Isai. 32.17. such a peace as is a compa­nion of holiness, Hebr. 12.14. if we accept this peace well, if not, are we stronger than he? as the Apostle speaks, 1 Cor. 10. Our present estate is like that of the Jews, Jer. 18. where the Lord sends the Prophet to the potters house; the Potter was now working a work upon the wheels, and a vessel that he made of clay was marred in the hand of the potter, so he made it another vessel, as seemed good to the potter to make it: Then came the word of the Lord to the Prophet, saying, O house of Israel, can­not I do with you as this potter, saith the Lord? as the clay is in the potters hand, so are ye in my hand: O house of Israel, at what instant I shall speak concerning a nation, and concerning a kingdom, to pluck up, and to pull down, and to destroy it, if that nation against whom I have pronounced, turn from their evil, I will repent of the evil that I thought to do unto them. (And as it followeth vers. 11.) the Lord now frames evil against us, let us take the advise he gives them. Behold! saith he, I frame evil a­gainst you, and devise a device against you; return ye now every one from his evil way, and make your wayes and your doings good. O let not us, as they there wickedly resolve, we will walk after our own devices, and we will every one do the imagination of his evil heart: Shall we so provoke the Lord? Are we stronger than he? Are we not in his hand, as the clay in the potters? Are we able with our ten thousands (or so many as we boast of) to meet him who comes against us, with his holy ten thousand thousands? Jude vers. 14. (the words are not well turned) O no. By strength shall none prevail against the Lord of hosts: Let us rather, O let us take with us words, and return to the Lord, and say unto him, Take away all iniquity, and receive us graciously, and let us desire his condi­tions of peace: These conditions the Jews refused, and their enemies: and what then remained but the sword?

4. Lastly, for Answer to this doubt, Under the Gospel all things become new: And those things which befell the Jews in figures were written for our examples, upon whom the ends of the world are come. Christian men therefore have not any outward enemies, so properly called as those inward, and of our own houshold; for we wrestle not against flesh and blood, (i. e.) against men, but against spiritual wickedness in heavenly things, Ephes. 6.12. in high places, so we turn it; we are altogether for places and persons, and accordingly we esteem our enemies, there's nothing answers to places in the Original: the words are [...], in heavenly things, Ephes. 6.12. against spiritual pride, envy, covetousness and temptations thereto, the fiery darts of the devil: Against our own strong holds, our own imaginations, our own vain thoughts and reasonings, our own lusts and pleasures, 2 Cor. 10. These are the enemies of our own houshold; yet alas, who almost doth not hugg these, as his own dear and bosom friends? who doth not exercise his anger, his hatred, his malice and enmity upon men, as if they were indeed his true enemies? Good God! how much Christian blood might have been spared, yea, might yet be spared, were this Truth known and ac­knowledged by the ambitious, revengeful and bloody minded Rulers of the world!

Now because some understandings want information touching this Duty, others fall short of per­formance of it, others perform it, but with grief and difficulty; and all of us I fear want quickning hereunto: it's useful for all by way of Instruction, Reproof, Consolation and Exhortation.

1. Observe, behold what a God we have to deal withall, a God of Peace, a God who commands the exercise of Peace towards all men! if ever in his works he shew himself otherwise it's our ini­quity that makes him otherwise, or his own mercy to his Saints and Servants; and therefore where [Page 128] he falls out with us, he discovers a great deal of unwillingness on his part: How shall I give thee up O Ephraim, how shall I deliver thee up O Israel, how shall I make thee as Admah, how shall I set thee as Zeboim? Hos. 11.8. When he had sent the Ten Tribes into Captivity, he makes an Apologie for himself, 2 King. 17. and so for sending the Tribe of Judah and Benjamin, &c. 2 Chron. 36.14. when he brought the flood upon the Earth, he first, again and again tells us the cause of it, Gen. 6.4. There were Giants in the earth in those dayes; and vers. 5. God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually: and vers. 11. The earth was corrupt before God, and the earth was filled with violence: and vers. 12. All flesh had corrupted his way: and vers. 13. The earth is filled with violence; and then what re­mains but destruction? I will destroy them from the earth.

And generally when he sends wars, troubles, and commotions in the world, it is out of mercy to his Saints, that they might not set up their rest in this unquiet world, but seek their peace and rest in him; In the world ye shall have tribulation, in me ye shall have peace, Joh. 16.33. As for his own genuine and proper act about War, it is to end it with a blessed peace, Psal. 46.9. Come, be­hold the work of the Lord, it is his proper work; what desolations, what wonderous desolations he hath wrought in the earth! what are they, killing and butchering of men, burning villages and towns? No. See what desolations he works in the earth, He maketh wars to cease unto the utmost end of the earth; He breaks the bow, and cutteth and knappeth the spear in sunder, and burneth the charriots in the fire; that's his work, to make wars to cease in all the world. Every fool can raise Contention and strife, but 'tis a wise man only, yea, 'tis the only wise God who can compose and end it: It is the glory of a man to cease from strife; but every fool will be medling. The foolish and distempered Princes of the world in all Ages, to satisfie their own anger, revenge and covetousness, alwayes have raised Wars and Commotions, but the only wise God he ends them; He rebukes the Spirits of Princes, and is terrible to the kings of the earth, Psal. 76.12. It is his proper and genuine work; He makes wars to cease in all the world, he rebukes the spear-men, and the multitude of the mighty, he scatters the people that delight in war, Psal. 68.30.

2. And such as he is, such also his people are; He the God of peace, and they a peaceable people; they are the ungodly, that bend the bow, make ready the arrows within the quiver—upon the string, that they may shoot at the upright in heart: and what comes of it? the foundations are destroyed, but what hath the righteous done? Psal. 11.3. He! he hath done nothing, but what becomes a child of God. God is a Peace-maker, and so are his Children, Matth. 5.9. Blessed are the peace-makers, for they shall be called the Children of God: It is the first good testimony we find Israel and his house honoured withall among the heathen, Gen. 34.21. These men are peaceable among us.

Christ is the Prince of Peace, and his people, his subjects must be a peaceable people: He is Shilo, the happy, the blessed one, the Saviour, the Augustus, the peaceable one, the Peace-maker, (so that word signifieth) and his people, his subjects, they also are the only happy, the only blessed, the only peaceable people, the only peace-makers upon earth.

O Beloved, who would not be of the number of such a people? What doubts may be made con­cerning wars, and how far forth lawful, I shall then endeavour to shew, when I come to handle the limitations of this Precept; mean time let us all be 2. Exhorted to this Duty, to live peace­ably with all men: 1. It is our calling, 1 Cor. 7.15. God hath called us to peace, an high and ho­nourable calling. 2. This is properly Gods work, which was shewed before, 1 Cor. 14.33. [...]—God is not the God of confusion, or of tumult and unquietness; so the word more properly signifieth, as ye have it in the margin: He is not the God of tumult or disorder, but of peace, as in all the Churches of the Saints: They then who are tumultuous and disorderly are not of the Churches of the Saints, nor of St. Paul's teaching; what will become of them then, and of what Church are they who are contentious, who are unpeaceable, surely they are not of the Church of God?

O Beloved! blessed be God, I speak it in a good hour, we have not yet contended unto blood, only out of the abundance of our contentious hearts our mouths have spoken: And though ‘—non licitum est fictis contendere verbis.’ if that fountain once run blood, whither will it run? Solomon tells us, That the beginning of strife is as when one letteth out water, Prov. 17.14. but he tells us not what the end will be, but therefore bids us not meddle with it. I have known, of a small breach made in a bank which might have been stopt in half an hour, which neglected, let in the Sea to the ruine of thousands of Men, Wo­men and Children. Our differences yet are but like Elias Cloud, like a mans hand, if it should drop blood 'twill soon cover the whole Heaven. O Beloved, the Bella Sacra, the Wars for Religion in all Ages have been the most bloody, witness Germany.

But if we will be contentious, let us contend for peace, [...], pursue peace, follow hard after it, as one would follow his enemy, yet use it not as an enemy, but as a Friend, as a Prince, as an Umpire in our hearts: [...], Coloss. 3.15. When we are injured, commonly motions, and contentious thoughts arise in our hearts, whereof some perswade to revenge, suffer this, [Page 129] and suffer all, flesh and blood cannot endure it; others unto patience and long-suffering: Now what is to be done [...], let the peace of God moderate, arbitrate and rule in your hearts, to which ye are called in one body: Will one member contend with another? we are all of us called to peace in one body; Let us therefore endeavour after those things which make for peace, and those things wherewith one may edifie another, and the peace of God which passeth all understanding shall keep your hearts and minds through Christ Jesus, Phil. 4.7.

One motive more, and I hope a seasonable one, Zach. 8.19. and God is the same God of peace to us, if we love the truth and peace, our fasts of every month shall be turned into joy, and gladness, and chearful, and solemn feasts. Yet once more, and I hope a powerful one, and no more at this time, 2 Cor. 13.11. Be perfect, be of good comfort, be of one mind, live in peace, and the God of love and peace shall be with you: God the Father of Peace, and God the Son, the Prince of Peace, and God the holy Ghost the Spirit of Peace shall be with you, as he was with those, Act. 2.1. when they were [...], in one heart, in one mind, and in one Spirit, the Holy Ghost fell upon them; for the promise is made to us, and to our children, and them that are afar off, even as many as the Lord our God shall call, vers. 39.

3. Observe we from hence Beloved, what a kind of Religion the Saints of God profess, a loving, a quiet, a peaceable Religion, Jam. 3.17, 18. The wisdom from above is first pure, then peaceable; first pure, for it is a false Religion which admits of any pollution of Flesh or Spirit; this Purity is the basis and foundation of Christian Peace, and therefore we read them coupled together, love the Truth and Peace, Zach. 8.19. and follow peace and holiness, Hebr. 12.14. And this ground-work being laid, peace is built upon it, first pure then peaceable; so that it was a manifest slander, and false aspersion which the Jews cast upon our Saviour, Luk. 23.2. that he perverted their Nation, that he was seditious, that all the world was gone after him; and upon his Servants, Act. 17.6. that they turned the world upside down: O no, Pilate acquitted our Saviour, Matth. 27.24. and Gallio St. Paul, Act. 18.12. from all sedition: The words of the wise, saith Solomon, are heard in peace and quietness, Eccles. 9.17. who they were that turned the world upside down? who the perverse ones are, who are they who trouble the world? ye find vers. 5. The unbelieving Jews moved with envy, took unto them certain lewd fellows of the baser sort, that routed together, and set all the City in an up­roar. As for Paul and Silas, 'tis true indeed in some sence, they turned the world upside down, as now some Ministers of the Word do; for before the Gospel is received, the world is quite out of order; now the Ministers of Peace put things in their due place and order; so that what was above before they put below, what was below before they place above, and so turn the world upside down, Malac. 3.15. We call the proud happy, but our Lord saith, Blessed are the poor in Spirit: and God re­sists the proud, saith St. James; and let the brother of low degree rejoyce, in that he is exalted, but the rich in that he is made low, Jam. 1.9. We speak good of the rich and covetous, and say, such an one is a good man, we mean a rich man: but our common dialect is, when we call a poor man, good-man, though few are so called in this City; for hath not God chosen the poor of this world rich in faith? And John the Baptist prepares the way of the Lord, as Pioners are wont to do before an Army, before the Lord comes with his holy ten thousands, Jud. 14. Every valley shall be lifted up and filled, and every mountain and hill shall be brought low, Luk. 3.5. That which is high among men is an abomination in the sight of God, Luk. 16.15.

Thus the Christian Religion turns the world upside down, when being it self peaceable and order­ly, it sets all things in the world in their due place and order.

Repreh. 1. This is a duty wherein I fear we fail most of us, either, 1. In the intension of it, or 2. In the extension: 1. In the intenseness of it; for alas, how remisly, how negligently is peace maintained among us! a cross word, a little disrespect, a small detriment or loss, it ravels all that peace and unity which for long time had been knitting together; but an Opinion, that divides men, like Sampson's Foxes, and sets all in a fire, it scatters them like Babel. O beloved, these things ought not so to be: What if the Lord hath given our brother a greater illumination, and a larger sight of the heavenly things than our narrow brain can comprehend? shall our eye be evil because Gods eye is good? or lies it in our brothers power to change the Truth of God, and his Judgement of it? or what if our brother have greater strength of judgement, touching things indifferent, than we have, shall our Conscience be offended at him? shall the strong despise the weak, or the weak con­demn the strong, or shall a little breach prove a perpetual rupture and division? God forbid! The Saints of God should be like the more subtil and purer Creatures, like the more Spiritual Natures; as when the Sun-beams are divided they immediately unite themselves together again; nay, the air and water, as Solomon observes, they do the like.

Much more the Saints of God, being of a spiritual and heavenly nature and disposition, if there fall out any unhappy division among them, they unite themselves presently together again: of wickedness it self, and of the incorrigible wicked, the vessels of dishonour and wrath, be it spoken, that they are like the potters vessel, being broken they cannot be made whole again, Isai. 30.14. that they are like the fall of the Devils, that can never be repaired.

Repreh. 2. And as much to blame we are, Beloved, in maintaining peace, according to the ex­tension of it: The Christian Peace it is of equal extension to the Christian Charity, now that ex­tends [Page 130] it self to all men, 1 Cor. 16.14. 2 Pet. 1. to brotherly love, common love, or love to all men. Beloved, I lay hold upon every occasion that invites me to speak of these large, these common, these general duties that must be performed to all men; they render us like unto God himself, He is the God of peace, and the children of God are the peace-makers, Mat. 5.9. now vers. 47. of that Chap. If ye salute your brethren only; the Syriack Interpreter there, If ye ask the peace of your brethren only, if ye maintain peace with your brethren only, if ye add not to your brotherly peace common peace, as to brotherly love common love, what do ye more than others? Do not even the Publicans the same? [...], what greater matter do ye than others do? God requires and expects that his Children should do greater things than others do. Now even Laban and Nabal (the two Churles in Scripture, who anagrammatize each the others name) even they were good to their own blood; Nabal especially is an arrant churle upon record, and so unpeaceable, such a son of Belial, that a man could not speak to him. Shall I take of my bread, (1 Sam. 25.10, 11.) and my water, and my flesh that I have killed for my shearers, and give it unto men, whom I know not whence they be? Yet even he loved his own. The Sodomites and Aegyptians are noted by the Wise Man to have been un­peaceable, and unkind toward strangers, yet even they loved their own; yea, that rich man in hell loved his own, and wish'd well to his brethren upon earth; yea, the Devil, as we say, loves his own, and is at peace with his own: While the strong man keeps the house, all his goods are in peace; and if his kingdom were divided, (saith our Saviour) it could not stand. And then [...], what do we more than these, if we confine our love and peace within the bounds and precincts of those who love us? Certainly all such love and peace is but self-love and partiality, which restrains all our love to our neighbour, and peace with him, yea, all our love to God himself, to our own pro­fit, pleasure, preferment and advantage; whereas if the true Christian love and peace have their due dimensions, they enlarge the heart, and carry it out of it self, not only to those who love us, and are at peace with us; for so it returns again to us, and is resolved into self-love, but even to all our enemies, even to all men.

4. Observe, that Religion which is unpeaceable, unquiet and turbulent, it is no true, no Christian Religion. Popery betrays it self in nothing more to be a false Religion and Antichristian, than by unpeaceableness, cruelty and inhumanity. The first founders of Rome, they say, being exposed, were nourished by a Wolf, and well they might, and have suck'd in wolvish cruelty with their milk; for one brother slew the other; of their posterity came the Roman Emperors, who like grievous wolves spared not the flock of Christ, but were Authors of those bloody persecutions, and slaughters of Christ's flock in the Primitive Times, whom they persecuted under the name of Christians: and since their persecution ended, the Romanists still, Religious men, under pretence of Christianity do the same things, like grievous things, Act. 20.29. They spare not the flock of Christ, but persecute it under the name of hereticks: Hence wars, burnings, murders, massacrees, inhumane and bloody designs, un­warrantable by any rule of Christianity; yet doth not their unpeaceableness and bloody mindedness justifie us, if we do the like we justifie them and condemn our selves; for if a man be a persecutor, unmerciful, unpeaceable, it matters not of what Religion he is.

Under Christ and his Gospel, Mercy and Truth are met together, Righteousness and Peace have kissed each other, Psal. 85.10. they are said to meet, which before were asunder, and separate one from another; but wherever the Christian Religion prevails, and hath the life of it in power and vigour, there Mercy and Truth are met together, Righteousness and Peace have kissed each other. He who hath truth, and doth the truth, as our Saviour speaks, Joh. 3. He is merciful, even as our Father which is in heaven is merciful; and so much as he wants of mercy, so much he wants of truth. Thus he who hath Righteousness, and doth Righteousness, as St. John speaks, he is peaceable, and so far forth as he is unpeaceable, so far forth he is unrighteous. I deny not beloved, but that there is a kind of peevish zeal, which accompanieth almost every Opinion in Religion, wherein one differs from ano­ther; and this may sometime be born withall in a Disciple, as James and John were, but when it gets head it draws to it the malignant party of debate, strife, contention, pride, back-biting, detra­ction, and many of that rabble, and this party led by blind and ignorant zeal, eats out and con­sumes the Christian patience, and long-suffering, gentleness, brotherly kindness, mercy, peaceable­ness, yea, Righteousness and Truth it self ordinarily is lost with striving for it; yea, zeal thus whet­ted and imbitter'd proves bloody, and breaks out into wars and fightings with this or that Sect of men, and makes men think of those who are otherwise minded, ungodly, unholy, prophane men, and unworthy to live: and as Erasmus tells Paulus Volsius, under pretence of the glory of God, they go about to convert men with fire and sword: Surely beloved, the Christian Religion owns not, nor doth Christ our Lord patronize any such heady, ignorant, and bloody zeal, nor have they Christ's Spirit who are led by this, be they what they will be; for the Father sent not his Son into the world to condemn the world, but that the world should be saved by him, Joh. 3.17. And the Son of man came not to destroy mens lives, but to give his own life a ransom for many, Luk. 9.5, 6.

Consol. But I know well, that he who goes about to practice this Duty of being peaceable, and making peace with all men, meets with many rubs and discouragements; as he who would part a fray oftentimes bears blows on both sides; and what account do partial men make of such, but esteem them neuters, cold and lukewarm, and therefore such an one hath great need of heavenly [Page 131] Consolation to support him: Wherefore know this (poor disconsolate Soul!) that all the servants of the God of peace, have been, and are such peaceable ones, and have suffered the same afflictions and tryals that thou doest, both in estate and reputation, Gen. 34.21, 22, 23. 1. Moses, why smi­test thou thy fellow? who made thee a Prince and a Judge over us? Exod. 2.13, 14. 2. David sent his Ambassadors of peace to Hanun, and what came of it? they were sent back with reproach, 2 Sam. 20. He heavily complains of their unpeaceable disposition, with whom he desired to live in peace, Psal. 120.6, 7. and he gives this character of unpeaceable men, Psal. 35.20. that they devise deceitful things against them that are quiet in the land. 3. And what, and how many aspersions suffered the Apostles, the messengers of peace, and how contrary to their profession and practice? that they were disturbers of the common peace, deceivers, enemies to government, &c. they were reviled, defamed, made as the filth of the world, and the off-scouring of all things, 1 Cor. 4.13. 4. And when St. Peter was to break down that partition wall of the Ceremonial Law, and so make peace between Jews and Gentiles, he was accused for it, and he put to his Apology, Act. 11. 5. And when St. Paul went about to promote the same business, what opposition he found from Jews and Gentiles? scourged, stoned, imprisoned, buffetted, reviled, persecuted, accounted unworthy to live upon the earth; for such is the cross disposition of most men, they'l rather live peaceably with the unpeaceable men, than with the Sons of peace: St. Paul found the Corinthians just in this temper, as many a godly Minister finds his people, 2 Cor. 11.20. Ye suffer fools gladly, for ye suffer, if a man bring ye into bondage, if a man devour ye, if a man take of ye, if a man exalt himself, if a man smite ye on the face; they would rather endure these things from unpeaceable men, than live peace­ably with St. Paul. Nay, Christ himself the Prince of Peace, and peace-maker, what contradiction of sinners did he suffer against himself? because he conversed with the Samaritans; Say we not well, say they, that thou art a Samaritan and hast a devil. And doth he find better entertainment among us? for I may use the words to you that St. Paul does to the Ephesians 2.12-17. Do we give him, or his Disciples better entertainment than the Jews did? they called him a Samaritan, because he conversed with them, and converted them: and we will not allow him to any Sect but our own, what ever that is; Here is Christ, saith one, nay, he is here, saith another. And thus we divide his Disciples, and divide Christ himself: He chose them two and two, and sent the seventy forth by two and two, to signifie that Unity and Peace that ought to be between them: But one saying, I am of Paul, another I am of Apollo breaks that Unity, 1 Cor. 1.12, 13. Wherefore when the Mini­sters of God, and other men suffer but the same things that all the Saints of God have done from the beginning, yea, that all the Prophets and Apostles, yea, the same things that Christ himself hath suffered, why should we be offended?

1. It is enough that the Disciple be as his Master is, and the Servant as his Lord: Nay, O passuri graviora, Ye shall suffer more heavy things than these, Matth. 23.34. and Joh. 16.1-4.

2. Nay, how glorious a thing it is to be like them.

3. And therefore set before thee the example of Christ, and consider, thou art like thy Lord in this Duty, in a more eminent manner to be like that Corner stone that joyns the parts of the building together, to be the salt of the earth, to be the cement of men, to be the binding chord in musick, which reconcileth all jarring differences, and maketh of them the sweetest harmony; to be like to God himself, the highest and most noble Being, who hath his Name Jehovah, as Christ his, [...], Apoc. 1. from Being, in whose essence and being all particular essences, contradistinct and dis­agreeing among themselves, as friendly consent and agree together.

NOTES more at large on ROMANS XII. 18.

[...]

If it be possible, as much as lieth in you, live peaceably with all men.

I Shall not be tedious unto you, by repeating any thing formerly delivered in the handling of this Precept; nor shall I be longer than needs must in explication of this phrase, [...], which we render, If it be possible.

Which I understand not so, as if the precept or thing conditioned were [...], impossible, as some elsewhere understand this phrase, Matth. 24.24. Some presuming at all adventures, that they are elected, and the chosen of God, without the true signs and marks of Election, conclude that therefore it's impossible that they should be deceived whatsoever they do; as from a like place, 1 Joh. 3.9. He that is born of God sinneth not, [...], neither can he sin, because he is born of God. Some having first taken it for granted, that they are born of God, and that with­out [Page 132] any [...], marks or tokens of Gods Child upon them (as what will not self-love per­swade men even upon no grounds?) they hence conclude, that they cannot sin; and when they are convinced that their actions are sinful, they call them by a more favourable name of infirmities. The matter therefore here conditioned imports not an impossibility but only a difficulty of perform­ing what's commanded: and this will appear by some Scriptures, where the same or the like phrase is used, Galat. 4.16. You would have pulled out your own eyes, [...], if it had been possible. Could not the Galathians think you have pulled out their own eyes? surely they could, as our Saviour speaks in somewhat another sence, If thine eye offend thee pluck it out; why then doth he say, if it had been possible? Id possumus, quod jure possumus, saith the Lawyer, we can do that only which we may do (i. e.) which is lawful to do; and therefore an ancient English Translation, and the most an­cient I think extant, turns the Text thus, If it may be done; and that place in the Galat. 4.16. If it might have been done; for many things without doubt are possible and may be done, according to Natural power, which may not be done according to Moral or Divine power, Gen. How can I do this great wickedness and sin against God? saith Joseph; why? was Joseph think you maleficiate, fore­spoken, as they say, or frigid by nature? Doubtless no, but according to that principle of God's Grace in Joseph, very difficult it was, and a kind of moral impossibility to commit that sin: In this sence that chast Virgin speaks,

—Ego nescia rerum,
Difficilem culpae suspicor esse viam.

Thus Nehemiah 6. when Sanballat and Geshem sent unto him to meet them in the plain of Ono: He sent messengers to them, saying, I am doing a great work, so that I cannot come down; so let us answer when our hidden enemy (so Sanballat signifieth) solicites us unto the valley of Ono, (i. e.) of Vanity. Thus Ecclus. 31.10. Qui potuit transgredi, & non est transgressus, & potuit malefacere, & non fecit. Job 16.4. Job having reproved his friends for their vain words, and invective speeches against him: I could speak (saith he) as you do, I could heap up words against you, and shake mine head at you: so may many an one say to his backbiters and reproachers, I could—but—This also appears by the use of the word impossible, [...], contrary to [...], the word used in the Text; for it doth not alwayes signifie that which is simply impossible, and which cannot be done, but that which is ex­tream difficult and hard to be done. So the Philosopher tells us, where he gives us the divers signi­fications of this word: And thus I would understand St. Peter, Act. 15.10. Why tempt ye God to put a yoak upon the neck of the Disciples, which neither we nor our fathers were able to bear? The meaning seems to be, neither we, nor our fathers, without great difficulty and labour were able to bear this yoak, and indeed without Gods Grace enabling it was impossible to bear it; for the pre­cepts of the Law were so many, and of them some so hard and irksom, that neither we nor our fa­thers were able to bear that yoak. Some examples of Scripture will clear this interpretation, which indeed force us upon this Exposition, 2 King. 23.25. It is said of Josiah, That he turned to the Lord with all his heart, and with all his soul, and with all his might, according to all the Law of Moses; nei­ther after him arose there any like him. Luk. 1.6. Zacharias and Elizabeth walked in all the Com­mandments of the Lord blameless. Phil. 3.6. so St. Paul said, that he as concerning the righteousness that is by the Law was blameless: which opens Rom. 8.3. [...], That which the Law could not do, the Syriack there, because the Law was weak, by reason of the infirmity of the flesh: But the wisdom of God himself, the best interpreter of it self, useth these words, difficult and im­possible the one for the other, Mar. 10.23.—27. When the Disciples wondered, and thought that no man could be saved, With men, saith he, it is impossible, but not with God; he calls it first difficult not impossible, because by Gods power it might be done; then he calls it impossible, not difficult, be­cause by mans power it cannot be done.

The result then, and summ of all, is this, That by [...], if it be possible, we are not here to understand the matter to be impossible, but only difficult and hard to be done.

Come we now to enquire into the Reason of this point; why doth the Lord limit, and condi­tion our obedience unto this precept? If it be possible, have ye peace with all men: Whereas all the precepts about the Text, before and after it, though many, yet they are absolutely propounded, and without condition of possibility.

The Reason is, Peace hath in it the nature of a Covenant; now a Covenant is the consent of two or more to the same thing, as common experience teacheth in all our contracts and bargains; and it is our proverbial speech, two words to a bargain: So that peace being a kind of Contract or Covenant, wherein at least the tacite consent of two or more is required, it's manifest that it lies not in the power of one alone to fulfil it: One alone may exhort, shew mercy, abhor that which is evil, cleave to that which is good, rejoyce in hope, be patient in tribulation, continue instant in prayer, and many the like duties; but one alone cannot maintain peace with other men, with all men, because the tacite consent of other men, of all men is required hereunto: whence it is, that the wisdom of the Spirit requires in the Text a caution or proviso, in respect of both, if it be possible, in regard of others, if not at least, as much as lies in you, live peaceably with all men.

The words thus explained, and the reason of this condition, come we now to make use of the point unto our selves, Posse est ad utrumlibet.

1. Since the Holy Ghost conditions, if it be possible, live peaceably with all men; it supposeth that such times, such places, such persons may be, that it will not be possible for the Saints of God to live peaceably in them and with them: The Prophet Esay describes such an evil time, Isa. 59.2.— 15. Your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear. For your hands are defiled with blood, and your fingers with iniquity, your lips have spoken lies, your tongue hath uttered perversness. None calls for justice, nor any pleadeth for truth, they trust in vanity, and speak lies, they conceive mischief, and bring forth iniquity: vers. 7. Their feet run to evil, and they make hast to shed innocent blood: their thoughts are thoughts of iniquity, wasting and destruction are in their paths. The way of peace they know not, and there is no judgement in their goings: they have made them crooked wayes: whosoever goeth therein shall not have peace.

The Prophet David fell into such times, Psal. 35.20. They speak not peace, but devise deceitful matters against those who are quiet and peaceable in the land, and Psal. 120. vers. 5. Wo is me that I sojourn in Mesech, and have my habitation in the Tents of Kedar. My soul hath long dwelt with them that are enemies to peace. When did David dwell in Mesech or Kedar? They are in Arabia, as ap­pears, Isai. 21.13.—17. and therefore the Chaldee Paraphrast here turns it, the Arabians. The Is­raelites among whom he lived were as unpeaceable, as barbarous, as implacable as the Arabians, as Esay, as Ezechiel calls them Sodom and Gomorrah: so that they might seem not to be Israelites, but rather Ismaelites, as indeed the Kedarens were the posterity of Ismael, Gen. 25.13. whose hand was against every man, and every mans hand against him, Gen. 16.12. And among these unpeaceable men David dwelt, and so peaceably he lived among them, that he was even peace it self unto them, so he saith in the abstract, I was even peace it self; but when I spake unto them thereof, they made them ready for battel.

That perillous time the Prophet tells of was under the Law, and the like we find, if not worse un­der the Gospel; I shall not wrong our times if I say, we live in them, ye have them described, 2 Tim. 3.1. O beloved, let us look with a single and impartial eye upon our own times, whether these tokens be not upon us: The Apostle speaks not of those who were without, for such were then, and are without the pale of the Church; but he speaks of such as are within, such as pretend Christianity.

The Ambassadors of Peace, what can they do in behalf of these? the Lord sends not Peace unto such but a sword, Matth. 10.34. but division, Luk. 12.51. And what can they then do, but bewail their hardness and impenitency, as Jeremiah doth, Jer. 13.17. If ye will not hear it, my soul shall weep in secret places for your pride, and mine eyes shall weep sore, and run down with tears: What can he do but bewail his own infelicity, he hath spent his strength in vain; as Esau complains; and Jer. 15.10. Wo is me, my mother, that thou hast born me a man of strife, and a man of contention to the whole earth.

2. Such times, places and persons may be, wherein it is not simply impossible to maintain peace with all men; for were it simply impossible it could never be, or if it should ever be, it would in­volve a contradiction. Thus the Scripture tells us, that it is impossible for God to lye: if therefore this should ever come to pass that God should lye, it would involve a contradiction; that God should be the essential truth, so that let him be true and every man a lyar; yet the essential truth should lye, which is a contradiction, and overthrows it self.

Thus if it were altogether impossible, that Peace should be maintained with all men, then such peace could never be, or if ever it were, it would involve a contradiction: but the God of truth who cannot lye, hath made us to hope, that such times, places and persons will be, with whom we may maintain peace, Isai. 2.4. Such promises we find, Isai. 11.6, 7, 8, 9. and 65.25.

Besides, another Reason there is why this common and universal Peace should not be altogether unpossible, because the only wise God, who is also the Righteousness it self hath commanded it, which if simply impossible, he would never have done; for what father would command things altogether impossible unto his Children? If we therefore being evil know how to command things possible and feasible to our Children, how much more shall our heavenly Father command things only possible and feasible unto us? It is an old Maxime among Divines, Qui dicit deum praecipere aliquid impossibile, Anathema esto; He that shall say God commands any thing impossible, let him be Ana­thema.

Repreh. Those who are enemies unto peace, and make it difficult, and in a sort impossible, and that they do two wayes, either, 1. by maintaining a false peace, or, 2. by opposing the true peace. 1. Corrupt nature teacheth men to maintain a false peace amongst themselves for their mutual ad­vantages; and this false peace is to be found, either, 1. Generally among all men, who live, or have to do one with another; or, 2. More specially among certain orders of men: 1. All men who live, or have to do one with other; these maintain a tacite Covenant among themselves, which is not grounded upon Righteousness, Truth and Love, but indeed it is a kind of implicite conspiracy against it; for whereas most men have as well a sting as honey in their mouths; and almost every man is of Themistocles's mind, he loves to hear himself well spoken of; and of Saul's popularity, he [Page 134] would be honoured before the people; they therefore make a secret contract among themselves, no way to disquiet or molest one another in their sins: As if the pettish, angry man should agree with the drunkard, upbraid not me with mine anger, & peevishness, & i'le not trouble thee with thy drunken­ness: Spare me, saith the covetous wretch to the proud man, and i'le spare thee, meddle not with my revengefulness, saith the vindicative man, and i'le not trouble thee with thine unchastity: Such Co­venants as these seldom or never come above-board, but are made by mutual, tacite consent, because most men extreamly love themselves, and their credit in the world, their ease and security in the flesh; and while these contracts last, all the devils goods are in peace, his wrath, his drunkenness, his pride, his covetousness, his unchastity, his revengefulness, and all the rest: And therefore this can be no true peace, because not built on purity, as St. James requires it should be, Jam. 3. nor hath it holiness for it's companion as it ought to have, Hebr. 12.14. nor hath it love for the ground of it; for did this peace proceed from true and Christian love, there would not be that mutual connivence and winking at one anothers sins, which is indeed a true hatred of our brother, not a love to him, Levit. 19. Thou shalt not hate thy brother in thine heart, thou shalt in any wise rehuke thy neighbour, and not suffer sin upon him. And to the same purpose speaks the Apostle, Have no fellowship with the unfruitful works of darkness, but rather reprove them, Ephes. 5.11. How little this most Christian duty is practised among us, I leave it to you beloved, in your most retired thoughts to be considered.

A like false peace we find maintained among certain Orders and Societies of men; for whereas men of like occupation, trade and profession of life have mutual commerce and dealing one with other; they were at first, as I conceive, moulded into Societies, and Companies, and Fraternities for the maintenance and strengthning of love and peace among them: And surely the end is good, if it proceed from Christian love, and aim, and be subordinate unto common love and peace; but ordi­nary experience teacheth us, that such peace is too brittle, and built upon too sandy a foundation to last long; for let but hope of gain appear, or honour appear, of which all, or many are alike capable, presently covetousness or ambition ariseth with that hope, and either of these draws all to it self; so that that pretended brotherly love proves indeed but self love; and put case that such gain or dig­nity befall some one or few, that one, or few contract, and draw to themselves the envy of the rest, and where there's envy there's strife, and therefore we find them coupled together, Rom. 13.13. 1 Cor. 3.3. Jam. 3.14, 16. And where envy and strife is there's no love and peace, which are con­trary to them.

And therefore when we see much familiarity, seeming friendship, manifold expressions of kind­ness mutually made, they have not alwayes Christian love and peace at the bottom; for some no­table gain accruing to one, soon provokes envy and strife in others; as when we see dogs playing, one would think they extreamly loved one another, cast but a bone among them they are presently together by the ears; and the reason is evident, Simile simili gaudet, nisi alterum alteri sit impedi­mentum: Yet these are shews of peace, though not the true peace; but how fearful is their condi­tion, who neither maintain the true peace with others, no nor shews of peace, no nor suffer peace to prevail with them, but oppose it; who are so far from maintaining peace with all men, if it be pos­sible, that if it be possible they break the peace with all men, Prov. they sleep not. These are the Is­maelites of the time, whose hands and mouths are against every peaceable man; unquiet and turbu­lent spirits, such an one was Nabal, such a son of Belial, that a man could not speak to him, 1 Sam. 25.17. Yea, these are men of such corrupt and reprobate minds, that they think the Saints of God, who are the only peaceable men in the world, the only unpeaceable men; as one sober man among a company of drunkards, one man in his wits among a company of mad men, is reputed by them the only man that's mad and drunk, and if he were removed all would be well, all would be in peace; they think the case with them as with those, Jon. 1. that must have Jonas cast over-board, and that they shall have a calm: Elias they think is the only troubler of Israel, and Amos is such an unsufferable fellow, that the Land cannot bear his words. Thus Alcimus, 2 Macch. 14.6. (we may allow that book beloved, such authority as we will to an humane story) informed Demetrius, that those of the Jews which be called Asideans nourished war, and were seditious, and would not let the Realm be in peace: And such false informers I believe there now are, who say, that the Asi­deans, the [...], the Saints, the merciful, the pious, the holy, the godly ones (so the word pro­perly signifieth) are the only seditious men, and will not let the Realm be in peace; and vers. 10. as long as Judas Macchabaeus lives, it is not possible that the State should be quiet.

And no marvel they judge so of the Saints of God, and his peaceable ones, when they judged no better of Christ himself the great peace-maker, and the peace it self, Joh. 11.28. If we let him thus alone we shall loose our peace: the Romans shall come and take away both our place and nation. Such unquiet, such distempered spirits as these are, 'twere much to be wished, they were either bound to the peace at home, or sent abroad to the wars to break their brutish and devilish fury upon such un­peaceable ones as themselves are: (Vide reliqua in the preceding Notes upon this Text.)

An Exhortation to the unpeaceable ones, that if it be possible they would be peaceable toward the Sons of peace. O beloved, we are all of us one way or other guilty of this breach, of the true peace; O let it shame us, That the wild beasts of the desart meet with the wild beasts of the Island, and the Satyr cryes to his fellow, Isai. 34.14. that barbarous and brutish men, yea, the devils themselves [Page 135] among themselves can maintain a peace, such as it is, among themselves; and we who pretend to Christianity, who have all our dayes been nourished up with the Gospel of peace, who conceive our selves to be the only men who have peace of Conscience, and peace with God; and we would seem, when we come to these solemn meetings, though many, to be one bread, and one body, and to drink into one spirit, that we who have so many tyes of peace upon us should yet be strangers, yea, enemies to the true peace with all men, when every petty occasion, not worth the naming, breaks that sacred Bond of Truth and Peace amongst us, which is better worth than all the world. Scarce any one among us all, that thinks he breaks this common peace, and happily we now have present resolutions never to break it; the Lord strengthen all such pious resolutions: But though Elisha told Hazael what a peace-breaker he would be, and he protested his firm resolution against it, 2 King. 8.12, 13. yet when occasion was offered him he proved as unpeaceable, as cruel, as Eli­sha had foretold. And thus I fear, beloved, maugre our present resolutions for peace, that when advantagious occasion offers it self, we may then incline to break it. The Sea is quiet, even as a ri­ver, while there is no wind stirring, but when the wind blows then it proves unquiet, then it lifts up the waves, then it roars: And the wicked is like the troubled sea (saith the Prophet, Isai. 57.20.) when it cannot rest, whose waters cast up mire and dirt. And who is there so inhumane, that he is unpeaceable and savage without occasion and provocation? the Lion puts not out his talon with­out a prey, but when occasion is offered, then, then's the tryal; hoc specimen specitur, &c. When a man is sleighted, when he is provoked, when he is injured, is he then peaceable and quiet? or doth he then cast up mire and dirt out of the abundance of his unclean and corrupt heart?

Surely beloved, he who is so unpeaceable, so often as he hath occasion and provocation to be so, he is alwayes unpeaceable; for scarce any man is unpeaceable without occasion, unless the devil drive him. But this, this is the honour of a peaceable man to the honour of the God of Peace, Potuit transgredi & non est transgressus, potuit mala facere & non fecit, Ecclus. 31.10. He might have offend­ed and did not offend, he might have done evil and did it not, 1 Sam. 24.18, 19.

[...], As much as lies in you, that, that is in you, MS. as much as in you is: Coverdale, Quod ex vobis est, that which is on your part. All these phrases are [...], and sound to the same effect and purpose, that however difficult the business be, how unpeaceable soever others may be, yet the fail, the defect, the fault, the breach be not caused by us, nor be on our part: [...], as much as lies in you, live, &c. And how much I pray lies in you?

I know that in me, (i. e.) in my flesh dwelleth no good thing, Rom. 7.18. Nor are we sufficient of our selves to think any thing as of our selves, 2 Cor. 3.5. Nay, we are not only unable, but disposed to unquietness and unpeaceableness; for Man, according to his first birth, is [...], as Zophar saith truly, Job 11.12. He is like a wild Ass, as the Angel foretels that Ismael should be, Gen. 16.12. like a wild Ass among men; as the Chaldee Paraphrast there unpeaceable, untractable, unsociable; so that there is nothing in us by nature, disposing us to a quiet and peaceable life, but much in us disposing us against it: and therefore the Apostle here is to be understood to speak to believers, and so I hope to us all, to us who are born again. [...], as much as lies in you, and that's a great deal, as much as may be, as may appear both by the words neighbouring to the Text, &c.

If we enquire into a Reason, why as much as lies in us, we should live peaceably with all men, it may appear, 1. Partly in respect of God, it's his command, for as his will is, be ye holy, be ye mer­ciful because I am merciful, so be ye peaceable because I am so.

2. The Saints of God, whose Graces he would exercise in regard of others, they are God's wit­nesses unto them; the salt of the earth, the light of the world, Mat. 5.13, 14. It is the Saints duty to love the Lord their God with all their heart, &c. and that great wheel being turned about, ea­sily moves all inferiour, unpeaceable men: But whereas peace may be broken many wayes, but more notably and specially two wayes, either by sutes at Law, or by Wars: Doubts may be made concerning both. As,

  • 1. Whether the Saints may go to Law yea or no?
  • 2. Whether they may go to War yea or no?

1. Of the first; Certain it is, that while we are in the body, and have to do with Bonum Com­mutabile, as they call it, offences will come, and differences will arise concerning what's Right or Wrong, Meum & Tuum, Mine and Thine, which are wont to be tryed by Law or Arbitration; and as differences arise, so Truth and Equity hide themselves.

For Answer therefore to this Doubt, whether the Saints and peaceable ones may make use of this means yea or no? we must consider the Saints and peaceable ones; either 1. As having difference one with other; or else, 2. Having difference with unpeaceable men, and unbelievers.

1. As we consider them, as having difference one with other, there are degrees of them, whereof some such, as our Lord calls Sons of peace, Luk. 10.6. (i. e.) worthy, or fit for peace; so è con­tra a Son of death, is one worthy to die, 2 Sam. 12.5. such as are fit to have the way of peace which God and men made known unto them: Or, 2. Such as are grown up, and are old travellers in the way of peace, such as are fit to be [...], the Ambassadors of peace, and preach the Gospel of peace to others.

The former have sometimes differences among themselves; as there was a strife among Christ's [Page 136] Disciples, who should be accounted the greatest, Luk. 22.24. And here the more peaceable Saints must be the Judges, as in the Common-wealth of Israel, Exod. 18.21, 22. it was Jethro's counsel to Moses, to provide out of all the people able men, such as fear God, men of truth, hating covetousness, and let them judge the people at all seasons, Deut. 1.12.

And truly, the Christian Church, which is the true Israel of God, Gal. 6. and the true Common-wealth of Israel, Ephes. 2. it ought to have as more excellent Ministers of the word, 2 Cor. 3.6. so by Analogie more excellent temporal Judges, Magistrates and Governours than they had under the Law, if any thing can be added unto that qualification which we read of, Exod. 18.21. For if Seve­rus the Emperour so hated an unjust Judge, that he could not but vomit when such an one was brought into his presence, how much more loathsom shall we think unjust pretended Christian Judges shall be unto God, who is the Judge of all the world: And therefore our Apostle requires, that they who judge of differences among the Sons of Peace, be Saints, and holy ones of God, 2 Cor. 6.1, 2, 3, 4. And our Lords Rule here ought to obtain, dic Ecclesiae, Matth. 18.17.

As for such as are grown men, and men of peace, they make no differences, no contentions, either with the younger Sons of Peace, nor among such as themselves, nor with those that are with­out. Abraham's example is remarkable, Gen. 13. when he had taken with him his Nephew Lot to travel toward the Land of Canaan, the bonum Commutabile, their temporal substance endangered a difference between them, for there was already a strife between their herd-men, vers. 5, 6, 7. Now Abraham prudently foreseeing, that the beginning of strife is like the letting out of waters, as Solomon speaks, Prov. 18.14. he timely stops the current of these waters of Meribah: Let there be no strife saith he, between me and thee, and between my herds-men and thy herds-men, for we are brethren; is not the whole land before thee? separate thy self I pray thee from me; if thou wilt take the left hand, I will go to the right, or if thou depart to the right hand, I will go to the left.

A laudable example, and worthy the Father of the Faithful; he condescends and yields to Lot his Nephew and Inferiour, and departs from his own right, only for peace-sake; and withall, he leaves us this Rule for our learning, practice and imitation, in our travel toward the Spiritual Land of Canaan, to part with our own proper interest for peace sake; for as Charity seeks not its own, so neither doth Peace, which is of equal extent with it: A greater than Abraham, the Prince of Peace himself for peace sake dispensed with his own Right, and wrought a miracle to pay tribute, lest he should give offence, Matth. 17.27.

And that which St. Paul saith, 1 Cor. 6.7. seems reasonable only to such as he himself was, a grown peaceable man, an Ambassador of peace: why do ye not rather take wrong? why do ye not rather suffer your selves to be defrauded? Love seeks not her own. That difference between Paul and Barnabas was jurgium, not lis, in Charity, not with breach of Charity, and that not so great as our Translation makes it, if well looked into; like the division of the Sun-beams, which immediately come together again, and we hear no more of it.

Now if differences arise between a believer and an unbeliever, a son of peace, and an unpeaceable man, it is lawful [...], to make use of the Laws which are in force and use, that so perverse, unpeaceable and refractory spirits, which will not be inclined to peace, may be forced and bound to it. Nor doth this misbeseem a Son of Peace, for as his Father is the God of Love and Peace, yet is he severe toward unpeaceable men, Deut. 20.12. So may his Son be, and that with­out any wrong at all; for 'tis no injury done to any man to be compelled to be good and just, as much as may be, by lawful power, when of himself he hath no will, no inclination to be so: The Law was made for the lawless.

And as he may make use of the Laws, so of the Magistrates, though unbelievers; for even such a Magistrate, by Divine Ordination is the Minister of God for thy good, Rom. 13. bono defensionis & reparationis. Thus whereas the Romans of old, had enacted a Law, That a Freeman of Rome should not be bound, or scourged, or imprisoned, or put to death, under a great penalty: We find St. Paul making use of this Law against the Magistrates of Philippi, and by that means he escaped imprison­ment, Act. 16.37, 38, 39. And the same Law he pleads for himself, Act. 22. vers. 25. and escapes the scourge; and when he was in danger of death from the Jews, he made good use of this Law, by appealing to Caesar, Act. 25.10. Nor is there any doubt, but when unjust men, who pretend Re­ligion, go about to muzzle the Oxe that treads out the corn, and as much as lies in them, to starve him out of his place, when they cannot storm him out of it, he may no doubt make use of the Laws; Nor ought they to take it amiss, herein to be accounted unbelievers, because they believe not that Precept of the Apostle, Render to every one their due, &c. Owe nothing to any man, but to love one an­other, &c. But all this while, fictis verbis contendimus, come we now to enquire, 2. Whether it be lawful for a Son of Peace to go to War yea or no? It is disputable, whether War in the general, for a Christian man be lawful yea or no? But for our better understanding of this, distinguish between Wars Offensive and Defensive: Offensive, is either 1. for Religion, or, 2. Civil Causes.

1. Offensive War for Religion is utterly unlawful, and therefore our Lord sent forth his Disciples unarmed, so much as with a staff, Matth. 10.10. &c. commanded Peter to put up his sword, Matth. 26.52. though drawn, and used in behalf of Christ himself; for Christ's Kingdom is not of this world, Joh. 18.36.

Object. But this perhaps was, because as then the Church had no Power; so Bellarmine answers in defence of bloodshed, procured by his Faction; and I wish it were his errour alone: but Christ himself had power enough, more than twelve Legions of Angels, if he had thought fit to have asked his Father, Matth. 26.53. He is a God, saith Jerubbaal, let him strive for himself; He is a Spirit, and needs not the help of flesh and blood. 'Tis proper to the Mahumetans, not for Christians, to propagate Religion with fire and sword. But curse ye Meroz, Judg. 5. If the Lord shall raise up Deborah and Barach: If he shall raise up Christ to be our Captain: If the life of Christians, falsly so called, become generally so debauch'd, so Unchristian, so Antichristian, so Cainish, so Cainaiti­call, why may it not then please God to raise up a Captain who may execute judgement upon such, as he did, when he sent Josuah to destroy the Canaanites? But what mean time have we to do with types and figures? the Lord hath made all old things to pass away, and all things become new; temporal things become spiritual, new enemies, new weapons, Ephes. 6. The Ceremonial Temple was shut when Christ was born: as Augustus the Emperour shut the Temple of Janus, which was wont to be opened in times of War, the very year before John the Baptist was born, the forerunner of the Prince of Peace (as Orosius tells us,) that the Gospel of Peace might not be hindered, but might run and be glorified. As it is observed by the Naturalists, that while the Halcyon builds her nest at Sea there is alwayes a calm: So while Christ builds his Church, his Nest, where he may lay his young ones, and gather them by his Gospel of Peace, as an hen, her chickens, God then vouchsafes peace on earth.

But not only for Religion, but for Civil Causes also, Offensive Wars are unlawful; He who sheds mans blood, Gen. 9. and all they who take the sword shall perish with the sword, Matth. 26.52. and Exod. 20. Thou shalt not kill, is a Law yet, yea, explained to be now much more in force than heretofore, when even anger is forbidden by our Saviour, Matth. 5.22. and hatred it self is ac­counted, by St. John, Murder, 1 Joh. 3.15. From whence come wars and fightings, Jam. 4. And therefore not only outward murder, but also hatred, variance, emulation, wrath, strife and envy­ing, they are reckoned among the works of the flesh, Gal. 5. and they who do them shall not enter into the kingdom of heaven, vers. 21.

But this may be understood without provocation; but what if one be provoked? I know no Reason, but that still we persist in the Negative, that Vindicative War is not lawful; the Rule is ge­neral, Avenge not your selves, for vengeance is mine, and I will repay, saith the Lord: Yet I deny not, but that the Magistrate may, yea, ought to punish Malefactors, and lawful it is, for Christian men to serve him in execution of Justice, provided alwayes that they serve Justice it self, and aim at it, not at any private and bloody revenge of their own.

But whether may a Christian man wage a Defensive War yea or no?

In some case he may not: Our Lord hath said, I say unto you, resist not evil, Matth. 5.39. for our Calling is unto Peace, 1 Cor. 14. and unto Patience, 1 Pet. A Christian man, unless in extreme and imminent danger of losing his own life, ought not to take away the life of another, no not of a robber on the high way, Ne tollat locum poenitentiae: And our Laws are so tender of a mans life, that he who shall kill another assaulting him, se defendendo, though in his own defence, yet he shall lose his goods. As for the lawfulness of a Defensive War, in special causes, in this or any other Nation, it is to be judged by the Civil Magistrates, according to the Laws of every Nation; for albeit all Nations have but one and the same Divine Law and Gospel, yet every Nation hath several municipal Laws, according to which Wars, and all other Civil Affairs are to be or­dered.

But in what Case may a Christian Man, without violation of the Peace on his part, wage War?

In Rebus Repetundis; so did Abraham, Gen 14. And this Example is so large, that it may be followed almost in all things Negatively and Affirmatively.

1. Negatively, this did not Abraham, Joh. 8.

2. Affirmatively, as in Josuah's War with the Canaanites, which seems to be de Rebus Repetundis, for Canaan had invaded Shem's portion, (viz.) Palestin: And so much for answer to these Que­stions.

Observ. 1. The Justice of God observable.

1. He doth not put us upon impossibilities, but requires of us only [...].

2. Anothers fail must not excuse us, though it be not possible to maintain peace with all men, in respect of others, yet for our part, we must do our endeavours, Hos. 4.15. Though Israel play the harlot, yet let not Judah offend, Hos. 11.12.

3. He requires whatsoever we are able to do toward the maintenance of Peace.

Object. But I might flatter, fawn, lye, &c.

Answ. No, thou canst not do so, if thou be a Son of Peace; Id potes, quod jure potes: and there­fore know, that Peace is coupled with Truth: and therefore neither must I seek Peace with an­other in his evil way; for what peace so long as the whoredoms of thy mother Jezebel, and her witch­crafts are so many, saith Jehu? nor must I accept peace in mine own evil way: Christ in both re­spects came to send division; what's then to be done?

I must seek Peace, as a thing lost between us, and enquire for the way of Peace, which is the way of the Lord between both, and endeavour to agree and walk in that, to do Gods work and Christs work among men, to follow after those things which make for peace, to endeavour to guide their feet, who are strangers from it, into the way of peace. As for the proper interests and wealth of men, in Temporal and Civil Affairs, our Lord would not intermeddle with them, Luk. 12.14. when one of the company said unto him, Master, speak to my brother, that he divide the inheritance with me: Man, saith he, who made me a judge and divider among you? His Gospel, his Doctrine usurps not the Office of Magistrates, and Governours of the Common-wealth, it belongs to Christ, and so to his Ministers, to divide the Word aright; it belongs to the Temporal Magistrate to divide Inheritances, and appropriate to every man his own right and interest in Temporal things; as Mr. Calvin saith well.

Reproves. Those who would have others to be peaceable with them, yet will not they be peace­able with others. A man must go somewhat of anothers way, who would have another go his way; but thus men deal with men, as they do with God himself, they call, cry, sigh, mourn, &c. yet continue still in their own wayes; and unhappiness and destruction are in those wayes, and the way of peace they know not, nor will go one jot out of their way to come to God himself. Example, Thou art a drunkard, John Baptist comes neither eating nor drinking; he calls to thee to come into his way of sobriety and temperance. Thou sighest, and wilt not go out of thine own way; thou wouldest have him come to thee and be a good fellow: Thou art Covetous, Proud, &c. God calls to thee to walk with him, Mich. 6.8. To humble thy self to walk with thy God: Christ he is humble and lowly, Matth. 11. thou must humble thy self to walk with him: But the Rule is, Jer. Let them come to thee, go not thou to them.

2. Reproves. Those who endeavour after peace, [...], but it's not coupled with Truth, as a peace in Opinions: Thus many accord in the same mind, but not with the truth and holiness, [...], Ephes. 4.15. the truth is, neither thou nor I, but a third thing.

3. Those who agree neither in Opinion nor Holiness, but dissent, and are at discord in all; as if a company of travellers, tending to the same end of their journey, should quarrel about the way; they see many beaten paths, but all in the broad way, and one saith, this is the way, another that's it, and when they know somewhat of the way, yet they walk not in it; but speak evil of the way which they know not, and what they know therein they corrupt themselves: The end of the Command­ment, and of our way is Love and Peace, from which some turn aside unto vain jangling, 1 Tim. 5.6. dote about questions and strifes of words, whereof comes envy, strife, railing, evil surmising, perverse dis­puting of men of corrupt minds, and destitute of the truth, 1 Tim. 6.4. A certain Dame going a­broad, commanded her Maids to sweep the house; the one bids the other fetch a broom, the other saith it is not a broom but a beesom, &c. so they quarrel, and the house is unswept, and not only unswept but overturned, Ʋt in parabola mulieris everrentis domum; Vulg. Lat. it is evertentis, Luk. 15.8. Mean time while they quarrel they know not the way which they contend for, for did either know the way he would not contend: No man will quarrel with a blind man, if he say this or that is the way, which is not.

Repreh. Who as much as lies in them, live peaceably in sin; these seek peace where it is not: This is a Covenant with hell and death; [...], nomen habent à motu quibus non est pax, Isai. 48.18. and 57.21. Cain dwelt in Naida, (i. e.) in terra instabilitatis, when he went from Gods presence, Gen. 4.12. Then they rest in evil, Sedent in Cathedra pestilentiae, Psal. 1. Agunt impiè cum gaudio; ut dives epulo in Evangelio: Ede bibe, &c. This night, &c. Luk. 12.10. for till they rest in evil, Gods patience continues, and he expects conversion.

Thus God tells Abraham, that the wickedness of the Amorites, [...], it is not full, or not peaceable, as the word signifieth, Gen. 15.16. But when it was peaceable then God sent Josuah to destroy them: Thus the people of Laish were quiet, Judg. 18.27. and secure, and then came the Tribe of Dan, and smote them with the edge of the sword. When people are quiet and secure in their sins, then comes Dan, (i. e.) Judgement, as the Scripture interprets it, Gen. 38.6. and doubt­less it is our security and peace in our sins that hath brought Gods judgements upon us.

Thus before the flood, they ate, they drank, &c. and our Saviour foretells it shall be so in the end of the world, Luk. 17.26, 30. They were as a ship exposed without a Pilot or Rudder unto the waves and winds, and then drowned in destruction and perdition. Thus we understand, 1 Thess. 5.3. When they shall say peace and safety, then sudden destruction comes upon them, as travel upon a woman with child, and they shall not escape.

But alas, may some man say, I would live peaceably with all men; but for this cause I am op­posed by all men: I was even Peace it self unto them, but when I spake unto them thereof, they made them ready for battel.

O happy art thou, thou sidest with God himself, he is the God of Love and Peace, yet who suffers more, so much as he? The differences and disputes in the world reach not to him nor to thee.

Babel was intended for heaven, but it came short of it: the Moon keeps on her constant course, though all the dogs bark at her, and so do thou; thou art one of them that dwells on high, Isai. 33.16. Thou beholdest the king of kings in his beauty: where is the wise? where is the scribe? where is the disputer of this world? as the Apostle renders the next words, 1 Cor. 1.20. He who dwells on high looks on all such differences as things below him: As he who sits on an high mountain may be­hold how the clouds below him are drawn this way and that way by contrary winds. The trees are moved, and the sea roars; Ipse interim non movetur: Judaeus contra Gentes; Circumcision against uncircumcision, one Sect against another, but the peaceable Christian, the Christian, the Peace-maker fits as an impartial Umpire and Arbitrator above all Sects, which are all manifest works of the flesh.

An ill office it is to foment a difference between Man and Wife, [...],

As the bird flyes hard against the window, seeing light, but observes not what hinders; all de­sire union with the God of peace, but few observe that their sins separate between them and their God: Like curing of a wound, skinning it, it festers and breaks out again; so doth the playster of many Ambassadors of Peace, who run before they are sent; They say peace, peace, where there is no peace.

Repreh. The unpeaceable who fish in these troubled waters, have nothing to lose but their lives, and are like desperate Gamesters.

Let the sword-men take heed of shedding blood, and let us all follow the things that make for peace, and wherewith one may edifie another.

NOTES AND OBSERVATIONS UPON ROMANS XIII.I.

[...].

Let every soul be subject unto the higher powers: for there is no power but of God. The powers that be, are ordained of God.

IN the former Notes, the ray and beam of that Star which shined at the Epiphany, by the Ancients interpreted, saving Faith, directed the mem­bers of the body of Christ to union and agreement one with other, and guided our feet into the way of peace.

Another ray or beam of the same Star directs the body so united and knit together, under the subjection of an head, as large a duty as the former, 1. In that, Peace was to be extended unto all men: 2. In this, all men are exhorted to subjection, [...], &c. Let every soul be subject to the higher powers: which contains a Precept, and the reason of it.

1. The Precept, Let every soul be subject to the higher powers.

2. The Reason

  • 1. Negative, there is not any power but of God.
  • 2. Affirmative, the powers that are, are of God.

1. The words seem to be Metaphorical, and borrowed from the martialling, ranking and order­ing of an Army: Wherein, 1. some are [...], Superiour, and in Authority. 2. Others, [...], Inferiour, and under Authority; so spake the Centurion, Luk. 7.8. nec discessit ab arte sua, in a soldiers language: I am a man [...], ordered under the power of another, both the words of the Text; whereof the first, the Higher Powers are Governours ap­pointed by God for the welfare of the people committed to their charge, that they may live toge­ther, a quiet and a peaceable life, under them in godliness and honesty.

2. In the Precept, the higher powers here called [...], the abstract put for the concrete, for persons administring this power, are generally according to the Province whereabout they are imployed of two sorts: for whereas the whole Creature of God, is bodily and spiritual, and man is the compendium, the brief and model of them both, consisting of both body and spirit: two sorts of Governours are needful in respect, of both the Magistracy and Ministry; and both are here meant by Potestatibus; (i. e.) praelatis spiritualibus, & principibus terrenis, saith the Gloss, the Spiritual and Temporal Governours; secularibus & Ecclesiasticis, so St. Anselm, and Rhabanus read the Text thus, Omnibus potestatibus sublimioribus subditi estote; Be ye subject to all higher powers.

And these are either

  • 1. simply the highest powers, as the King; or,
  • 2. subordinate unto the highest:

As the Roman Proconsuls and Presidents were under the Emperours: of these St. Peter speaks, 1 Pet. 2.13. Submit your selves to every Ordinance of man for the Lords sake; whether it be to the King as Supreme, or unto Governours, as unto them that are sent by him, as these Officers were. To these we are commanded to be subject. What that duty is, we shall know the better, if we further consider in these Higher Powers, that especially whereunto we ought to be subject, which is Super­eminency and Goodness.

1. The Supereminency, whereby they are in order above others; And

2. The Goodness, whereby they are diffusive and communicative unto others.

These two were signified by that Oyl, wherewith the Kings and Priests were anciently Anointed, [Page 143] which was fragrant and precious; as appears by the ingredients, Exod. 30. and holy, and so appro­priate only unto holy uses, that it was unlawful to employ it otherwise than in the Anointing of holy Persons and holy things, that is the Eminency; which also supplies the Body (as the Nature of Oil is) and renders it able and nimble to act, and so to import an influence of it self to others, and that is the goodness.

1. This Eminency of the higher Powers in their high ranck and order, being disproportioned unto Inferiours, begets admiration, which is a kind of fear and terrour, saith Aquinas, in Inferiours, and drives them from them.

But this fear and terrour is abated and allayed: 2. By the goodness of the higher Powers, which begets in Inferiours, love and desire of Union with them: As he that beholds the Sun, loves it for the comfortable light, heat and influence of it; For surely the light is good, and it is a pleasant thing to behold the Sun, saith the Wise Man, Eccles. Yet because it is disproportioned to his sight, he dares not out-face it, or boldly look upon it; but as if he were striken with a kind of awful modesty, or fear turns his face downward. So lovely is Magistracy, that it invites to Union; but lest that love should degenerate into familiarity, and thence into neglect and contempt, so dreadful and ter­rible it is, that it keeps us off, and causeth an awful distance from it.

Of this fear and love, consists inward Reverence unto the higher Powers, which is outwardly expressed, in answerable Obedience to their Commands, in doing and suffering and correspondent, and sutable signes of both, in reverend words and gestures, paying tribute, custom, and the like: And all these make up the subjection commanded in the Text, which seems to be more fully explained by the Apostle, vers. 7. of this Chapter: Render unto all their dues, Tribute to whom Tribute is due, Custom to whom Custom, fear to whom fear, honour to whom honour is due.

Great Reasons there are for this subjection from the consideration, both of God, the King, the Subject. And the Text affords the first of these both, Negative and affirmative; for there is no power but of God: Saul cloathed you in Scarlet, though an evil Prince; how much more a good? Op­timè praesumendum de Magistratu, Ignorant Men they are that oppose it, and self-willed, they know not the benefit of a King, though an evil one, nor the miss of him how it will end in Anarchy.

And the Powers that are, are ordered of God; for so I rather choose the Marginal reading, than ordained in the Text: Because when Men hear this word, ordaining, they presently cast their thoughts back to the beginning, nay before the beginning of the World; as when 'tis said, That as many as were ordained unto Eternal life believed, Act. 13.48. They presently think of ordaining before the beginning of the World; whereas the word signifieth only, they were set of God in order to Salvation, so the Powers that are, are set in order of God. God hath ordained and constituted the services of all Angels & Men in an excellent order: The ground of this is Creation, which St. John expresseth in a like manner of speech, both Negative and Affirmative, By him all things were made, and without him nothing was made, that was made.

Upon this Creation is founded Gods absolute Authority, to dispose of his Creatures as he pleaseth: The Earth is the Lords, and the fulness of it; the whole World and they that dwell therein. And the Rea­son is added from Creation: For he hath founded it upon the Seas, and established it upon the Floods, saith the Psalmist, Ps. 24.1, 2. Yea that great [...], that highest Power, vouchsafes to make man an account of his Authority, Jer. 27.5. I have made the Earth, the Man, and the Beast that are upon the ground, by my great Power and by my outstretched Arm, and have given it unto whom it seemed meet unto me. And the most High ruleth in the Kingdom of men, and giveth it unto whomsoever he will, Dan. 4.25. According to a general rule of Aquinas: Quicquid communiter de Deo, & Creaturis dicitur à Deo in Creaturas derivatur: Whatsoever is spoken in Common of God and the Creatures, is derived from God unto the Creatures; as wisdom, justice, goodness, and here power: Non abjecit Deus potestates, cum ipse sit potens, Job. 39. Add hereunto the will of God, arising from his love of order among the Creatures, especially among Men, both 1. Those whom he hath taken near unto himself, and made like unto himself in governing the World. And 2. Those whom he hath set under their Au­thority, and made subject unto them; as also from his love of obedience unto his Law, and of sub­mission thereunto, which they who by Nature are equal perform unto those who are made Superiours, unto them, meerly by Gods ordination and appointment, which is reason enough in respect of God. And

2. Reason also there is in respect of the King, and other superiour Powers subordinate unto him: Est Minister Dei, vers. 4. He is the Minister of God. So Wisdom bespeaks the higher Power, Wisd. 6.3. Power is given you of the Lord, and Soveraignty from the Highest, and you are Ministers of his King­dom, yea and Ministers unto thee for good, which includes a reason.

3. In respect of the Subject, good, yea all the good is the Subjects: As the rain descens indeed from Heaven upon the Mountains, but thence runs down unto the skirts of their Garments, Ps. 133. This good, according to the twofold life, is either Animale or Spirituale, either Natural or Spiri­tual. And as the one life is in order to the other, primum Animale dein Spirituale; so the good of the one is in order unto the good of the other.

1. The good of the one is a quiet and peaceable life one with another, St. Paul hath both: 1. A quiet and peaceable life. 2. In godliness and honesty.

[Page 144]2. The good of the other, is the Peace of God ruling in our hearts, the good of the Spiritual life the life of God.

The good of the Natural life, if alone is but the happiness of a Beast; for even the Bears and the Swine they live peaceably and quietly one with another. And ye know how lovingly the Drun­kards herd together, and like the herd of many Swine, possessed with the Legion of Devils, run head long together unto destruction: Non est bonum in unitate, nisi unitas sit in bono. Wherefore the higher Powers direct and advance this good of the Natural life unto the good of the Spiritual life, which when it once obtains, so that the Peace of God rules in our hearts, and we live the life of God, and are all become Kings and Priests unto God the Father, Apocal. 1.6. then every inferiour Power shall yield it self up to the Superiour; then shall the Son of God himself deliver up the Kingdom unto God the Father (to whom mean time all Power is given, both in heaven and earth, Matt. 28. Whence it is, that we are subject to the Son in special manner in the Gospel. Then shall the Son put down all Rule, all Authority, and Power, and all things shall be subdued unto him: Then shall the Son also him­self be subject unto him, that put all things under him, and God shall be All in all, 1 Cor. 15.

So great a good, so great that none so great accrues unto us, by being subject unto the higher Powers: Which withal answers an Objection, an old Objection which was first made by Judas Ga­lilaeus, saith Josephus Antiqu. lib. 18. chap. 1. about the time when our Saviour appeared in the Flesh: Therefore they betake themselves to another shift, They are Gods People and so free from subjection unto the higher Powers. Thus Judas Galileus suggested to the Jews a Revolt from the Romans, alledg­ing, That the People of God ought not to be subject unto any Forreign Government. It ariseth out of the pride of corrupt Nature, according to which the Poet speaks: ‘Omnes liberi libentius sumus quam servimus.’ This Objection was renewed by the Christians, after the Gospel began to be preached, as St. Hierom (in locum & catena) and St. Austin affirm, because they were called, they said, to Christian Liberty, Gal. 5. And if the Son make ye free, then are ye free indeed, Joh. 8. Hence it is that our Saviour himself, Matth. 22.21. and his Apostles St. Paul here, and St. Peter, 2 Pet. 2.13. urge obedience unto the higher Powers. And I would to God, the very same Objection did not leave even to this day a scruple in the minds of such, as think themselves and would be accounted by others the most forward Christians: Of which because some erre, rather out of weakness of Judgment, than out of wilfulness, I will endeavour to satisfy them thus.

When Men are said to be called to liberty, it is not to be understood as if we were exempt from Government, much less called unto licentious libertinism, as if we might do even what we list; nor is it a liberty from lawful service, but a Spiritual liberty; a liberty, 1. From the Bondage of sin, Rom. 8.2. From death, the second death, the sting and tyranny of it, 1 Cor. 5.3. From the Law, both Justification by it and the Curse of it, Gal. 3.13. 4. From fear: Both 1. That which is faithless, Psal. 112.2. And 2. That which is Slavish, Rom. 8.15. 5. From Jewish Rites and Ceremonies, Acts 15.10.

From all these servitudes we are called to be the Sons of God, Gal. This, this, is the liberty we are called unto.

Now a great difference there is, between being called to freedom, and actually to be made free, we are called to this liberty: But I appeal unto thee who ever thou art, who standest so much upon thy Christian liberty; art thou as yet made free from sin? Art thou a Servant of righteous­ness? Faulter not, nor deceive thine own Soul with distinctions of sin, or committing sin. All un­righteousness is sin; art thou free from all unrighteousness?

Yea, wert thou, yet wert thou bound to Civil obedience, yea so much the rather, for being thus free from sin, thou becomest the servant of righteousness in walking in this, and other Command­ments of thy God: nor is this any abatement of thy Christian freedom, for he that is such a Servant, saith the Apostle, is the Lords freeman, 1 Cor. 7.

Again si tales sumus qui conjuncti Domino sumus, unus cum eo Spiritus sumus, Domino dicimur esse Subjecti, &c. If we be such as are adjoined unto the Lord, and are one Spirit with him, then we are the Lords Subjects, saith Rabanus. But if thou be not as yet freed from sin, and so become one Spi­rit with the Lord, thou hast not so much as a pretence: Si communis adhuc anima est in nobis, quae habet aliquid hujusce mundi, &c. As long as we have a life and soul in us, that hath any thing to do with the world and worldly business; To him the Apostle directs this Precept: Let every Soul be sub­ject to the higher Powers, &c. For, saith the same Father, the Lord commanded that they who have in themselves the superscription of Caesar, should render unto Caesar the things that are Caesars. As for St. Peter and St. John, they had nothing that they could give unto the Criple: For, saith he, sil­ver and gold I have none, &c. but he that hath either silver, or gold, or possessions, or any thing to do in this world (as he goes on) let him hear this Precept, Let every Soul be subject to the higher Powers.

Nay, were it granted, that a Man was as free even as Christ himself, yet for the avoiding of of­fence, he ought to be subject unto the higher Powers. The Children of God (saith he) are free; but [Page 145] lest we should offend them, &c. Matth. 17.26, 27. Go to the Sea and cast in an angle, and take the first Fish that commeth up, and when thou hast opened his mouth thou shalt find a piece of silver that take, and give it unto them for me and thee: He wrought a Miracle that he might pay tribute.

This I conceive enough to satisfy a reasonable Man, but others there are of Chore's race, a gene­ration of Rebels, who oppose themselves wilfully against the higher Powers; they have a spleen a­gainst Authority, and misconstrue and mis-interpret all the proceedings of it, repugne and disobey it in the Commands of it: These are the Men ye shall commonly hear, inveighing bitterly against the Governours; and in these Halcyon, these peaceable dayes, complaining and crying out of the times, when to the wonderment and astonishment of all but our selves, we sit quiet and still in the midst of all the storms, secure and at peace, in the midst of the wars, tumults, and combustions of the world, swimming in blood round about us.

Men say Miracles are ceased, but this seems one, and a principal one, and to be ascribed next un­der the highest Powers, goodness and wisdom of the God of order, to the prudence, bounty, and abi­lity of our higher Powers. But what is there in the World so sacred, so eminent, so holy, these Men will not blaspheme and slander, and that (I tremble to speak it) under pretence of Religion and Gods cause.

They cry out, That the Kingdom, that the Church is ill governed, that all things are out of order, just like drunken Men they think the house turns round and is ready to fall, that the Church and Commonwealth is disordered, and turned upside down: When alas! it is their own giddiness, they are drunk, they are drunk! Such are they who cry out Persecution, when they are buffeted only for their faults, who jear other Men under the names of Formal and Canonical, that is, such as live according to the Law and rule prescribed them, as if it were a fault so to do. Good God! how great is their disobedience, who think it a shame and reproach to be obedient! What else I beseech you do these Men, but profess that they are the Men whom the Apostle speaks of, Who are not afraid to speak evil of dignities? St. Paul describes them right, and this their time and the power of darkness: Men lovers of themselves, covetous, boasters, proud, blasphemous, disobedient, unthankful, unholy, &c. Traytors, heady, high minded, having a form of godliness, but denying the power of it, 2 Tim. 3. Unless St. Peter and St. Jude hit them more home, prophesying of them expresly, presumptuous are they, self-willed, despising dominion; they are not affraid to speak evil of dignities, such as perish in the gain-saying of Chore, 2 Pet. 2. Jude.

But what if the higher Powers be evil? Are they in this case to be obeyed, and we to be subject to them?

Herein we ought not to obey them, herein to obey the higher Powers is to disobey the highest Power: But if they be such, wo, wo be to them; they do Multum Dei prostituere Diabolo, saith Aquinas, They prostitute a great deal of Gods Image to the Devil: Yet that excuseth not our Rebellion against Moses or Aaron, King or Prelates, nor dissolves the Bond of our subjection: No, for who can lift up his hand against the Lords Anointed, and be guiltless? saith David; And his heart smote him when he cut off the skirt and but the skirt of Sauls Garment: Yet Saul an evil Prince, one who eagerly sought the life of David, and the only man who stood between him and a Kingdom; yet neither would David himself touch the Lords Anointed, nor suffer Abiathar, no, no; who can be guiltless in that case?

Wherefore let me argue the case with thee; thou art a Master of a Family, and though thou be evil, yet the Apostle's rule shall hold thy Servant in subjection unto thee; And shall not the same Apostle's rule hold thee in subjection to thy King? And therefore in the Primitive times, the Chri­stians prayed for the lives of the Roman Emperours, and all Governours, even in plain hazard of their own lives, and in the midst of their hottest persecutions. And if we observe the Apostle's rule, it is not be subject to the higher Powers, if they be [...], Benefactors, good and gentle; nor is it be subject to their Persons, but omnis Anima subdita sit Potestatibus, Let every Soul be subject, the subjection ought to be hearty even from the Soul: And to the Powers in the abstract, Be the Per­sons, the Men who administer them, what they will be.

But to silence this Objection for ever, St. Luke tells us, That our Lord and Saviour was under Herods jurisdiction; God-man, the best of Men, under the worst, yea, and commands his Disci­ples so to be. The Scribes and Pharisees sit in Moses Chair, all therefore whatsoever they bid you ob­serve, that observe and do; (whatsoever) is a large word.

But how far forth ought we to obey evil Governours? [...], usque ad dras, in things just and honest, which are commanded because necessary, and in things indifferent too, which are necessary because commanded.

But if the higher Powers, which God forbid, should lift themselves up against God, as Jeroboam did, 1 Kings 12. Make Laws contrary to Gods Laws, as Darius did, Dan. 6. Or compel us to do what God forbids, as Nabuchadnezzar did, Dan. 3. or forbid us to do what God commands, as the high Priests did, Acts 4. Let them know that they must give an account unto the highest Power, (for who else can call the higher Powers into question?) for these things.

But because Men in this case, out of desire of liberty, are wont to stretch their wits to be partial; for vain man would be wise (saith Zopbar Job 11.12.) though men be born like the wild Asses colt; [Page 146] wherefore it is necessary that we limit the desire of liberty, with these Cautions.

1. We must distinguish between what we must suffer, and what we may do; the higher Powers may perhaps impose a Taxe or Tribute upon the Subjects unjustly, which yet we may suffer justly; yea, if we suffer not, we are unjust.

2. Secondly, We must be sure if we refuse to obey, that the highest God and the higher Powers command contrary things (take heed we call it not Gods cause, which is but mans humour) if so; we ought not in this case to obey the higher Powers; for the reason holds thus: If I ought not to obey the Vicegerent or the Deputy of the higher Powers, when he commands what is expresly con­trary to the commands of his higher Power, then surely for the very same reason we ought not to obey the higher Powers, when they command what is expresly contrary unto God. Here the rule holds good, which the Apostles have left unto us, We ought to obey God rather than Men, Acts 5.29. A rule so reasonable, that the Apostles durst put it even to their Enemies: Whether it be right in the sight of God, to hearken unto you more than unto God, judge ye, Acts 4.19. A rule well known to Socrates, In other midle things to suf­fer is not to obey. when he was urged by his Adversaries, not to teach the Citizens of Athens virtue and justice: O ye Athenians, saith he, I love ye well, [...], yet, saith he, I will obey God rather than you. Yet ought we not to refuse, to suffer for this obedient disobedience; for St. Peter and the Apostles sealed this rule with their blood, and they have left us another.

Let them that suffer according to the will of God, commit the keeping of their Souls unto him, in well doing, as unto a faithful Creator, 1 Pet. 4.19. as a Christian follows Christ, who left us an example of suffering, that we should follow his steps. But blessed, ever blessed be our faithful Creator, we live under such higher Powers, that we need not fear suffering ill for doing well; no, there are en­couragements for well doing. Since therefore these rubs are taken out of the way; let us in the Name of God, take this, the Apostles Exhortation to heart, That every Soul be subject to the higher Powers.

The reasons in the Text, and near it, are very forcible: 1. There is no Power but of God, and the Powers that are, are ordered of God. As in an Army every Souldier knoweth his ranck and station; and in a Ship every Man knows his place and office; and every one in a well ordered Family, knows his duty and employment: Even thus God hath set all men in the World as it were in a frame, that every Man may know his ranck and place: O were this orderliness observed at all hands in this Church, in this Common-wealth! how pleasant! how profitable would it be to every Member of it! how beautiful! how comely! yea, how admirable in the sight of all the World about us! As St. Paul speaks when they should observe all things among us, to be done decently and in order, 1 Cor. 14. Col. They would worship God, and confess that God, the God of order is in us of a truth. How formidable! how terrible should we be unto our Enemies! as it is said of the Church in the Can­ticles, Terribilis veluti acies ordinata, Terrible as an Army with banners, like a well ordered Army.

How acceptable would it be unto the God of order! who hath ordained and constituted the ser­vices of all Angels and Men in an excellent order. Men would esteem the more highly of this, had they but experience (which God avert) of an ataxy, and disorderly Anarchy, what a monstrous sight it were, the head below, and the feet or any other part above? Ye may observe an hypo­thesis of this, Esay 3.2.—5. when God should take away the Governours from his People, see what followeth upon it, vers. 5. The People shall he oppressed every one by another, and every one by his Neighbour, the Child should behave himself proudly against the Antient, and the base against the honourable. All disturbance and trouble in the body proceeds from hence; the least splinter in the body, or humour out of the vessel proper for it, a bone out of joint, a tooth out of the place, &c. O how painful are all these?

The reason is the same in the Body of Christ, the Church, and in the Body politick: Quaelibet res perficitur per subjectionem ad suum superius, saith Aquinas, as the stone hastens to the Centre, it is best there.

He that resists, resists against God, so God said to Moses and Adron, touching the Conspirators, Corah and his Complices; besides who resist damnationem acquirunt: So to Samuel, touching their rejecting him from being judge, 1 Sam. 8. Qui vos speruit, me spernit, Luke 10. A sin abominable, like witchcraft, audacious, and foolish alwayes fruitless, contra stimulos calcitrare.

Most reasonable this is in regard of the higher Powers themselves, they are called [...], Gods, God himself gives them that name, together with his Image, in great measure put upon them: And the Jews accounted the first five Commandements, wherein honour and subjection to all Su­periours is commanded, in the first Table, as proper unto God. None of us but would take it hainously, that any should prove to us, as Plato said Aristotle was to him, [...]: It is a tryal to some, whether they are obedient or no, to propound a Precept, for some are of that Rebellious disposition, that they never think a thing unlawful, till it be commanded, nor lawful when it is; who cannot give Examples of this? in the observation of the Ceremonies of the Church, &c. in keeping fasting dayes. The great tryal is, that which the Apostle hath, therefore (saith he) pay ye tribute; O this toucheth Men to the quick; many Men can be content to think, and speak highly and reverently of the higher Powers, as well they may; but when once a Taxe, a loan, or [Page 147] such like sign of subjection is commanded, it goes to their heart; then, if ever, the liberty of the Sub­ject is pleaded for life, for life indeed for [...], their money, it is their blood, their life, their soul, their all these. And there have not been wanting false Pro­phets, the Peoples Creatures in this case, to rub the Peoples itching ears, to abuse the Scripture to save their Purses, and to advise them to stand fast in their liberty.

This foolish cavil, for their sakes that are ignorantly seduced, I answered before, such a won­derful and horrible things is committed in the Land; the Prophets prophesie lies, and the Priests bear rule by their means, and the People love to have it so; and what will ye do in the end thereof, Jerem. 5. Hence it is, that many silly People are ridden, or driven by these Balaams, these false Pro­phets, even unto Rebellion against the Lords Anointed, who is as an Angel of God; obey for con­science sake, Yes, they say in genere, but not in specie.

Remove subjection unto Infernal Powers, remove subjection unto Belial, he is [...], Thus they who disobeyed Saul are called expresly, the Children of Belial, 1 Sam. 10.26. Then let them submit themselves unto Christ, let him sit as judge in this case, he will guide them by Precept: Give unto Caesar, saith he, the things that are Caesars; And by Example, God himself also as he stirs up the Spirit of the Governour as Cyrus, and gave Saul another heart; so also he toucheth the heart of the Subjects: Thou subduest the People (saith he) that are under me.

Now unto the King Eternal, immortal, invisible, the only wise God be honour and glory, for ever and ever. Amen.

NOTES AND OBSERVATIONS UPON ROMANS XV. 11.

— [...].

—Praise the Lord all ye Gentiles, and laud him all ye people.

TWo things there are which render a speech acceptable and graceful,

1. That it be true, that's the substance, strength and vertue of it:

2. That it be seasonably spoken, in due circumstance of time, place, and persons, that's the beauty of it: Such a word spoken in due season, O how good it is! Prov. 15.23. Like apples of gold in pictures of silver.; or as it may be rendered, set in silver sockets; precious and weighty words spoken in fit and seasonable time, such a seasonable word runs upon the wheels, Prov. 25.11. so it is in the Hebrew; such I conceive this Text to be.

1. A word of Truth, none more frequent throughout the Scripture, To praise and thank the Lord.

2. A seasonable word it is, for 'tis the business of the day to praise and thank God: So saith our Rule, An Ordinance of Parliament for a Publick Thanksgiving.

The Text is of Thanksgiving and Praising God. The Original Hebrew words [...], here used in Psal. 117.1. whence the Text is taken; and [...], are rendered by such Greek words as signifie both Praise and Thanksgiving, and their natures are the same; and an happy conveniency there is, whe­ther we respect, 1. The object of our Praise and Thanksgiving: or, 2. The subject place where to be performed; or, 3. The persons, both those who should praise and thank God; or, 4. Those with whom; or, 5. Those for whom we should praise and thank him; or, 6. The set time. All meet together, or may be understood in the Text.

1. As for the object, that we praise and thank God for; 'tis Peace, 'tis an Ordinance, a day of Publick Thanksgiving for the Peace concluded; This is termed in the Ordinance a great Mercy, and the object of this praise and thanksgiving in the Text is Mercy, vers. 9. That the Gentiles might glorifie God for his mercy.

2. In respect of the place, (in all the parish Churches of his Majesties Dominions) there's no place mentioned in the Text, but all and every place may be understood, for God dwells not in Temples made with hands, as saith the Prophet, Act. 7.48, 49. so our Saviour tells the woman of Samaria, that the hour comes, and now is, when neither in that mountain that she boasted of, nor at Jerusalem, should men worship the Father, Joh. 4. And therefore I will, saith the Apostle, that men pray every where, lifting up holy hands without wrath and doubting, 1 Tim. 2.8. The Saints themselves are the Temples of God, 1 Cor. 3.16. Houses of prayer, and praise, and thanksgiving, as it is said of the latter times, Jerusalem shall be inhabited, as towns without walls, Zach. 2.4. So in the last time, the people of God shall worship God without Temples, God himself shall be their Temple, Apoc. 21.22. But all the outward Temples in the world, will not hold all the Nations in the world; and they all are exhorted in the Text to praise and thanksgiving; that's the next conveniency.

3. In respect of the persons: Those who give, or ought to give thanks and praise, and they are all Nations. And this Ordinance of Parliament extends to all his Majesties Dominions, Paragraph 1. which unto him are as all Nations; as Augustus is said to have taxed all the world, Luk. 2.1. that is, all that part of the world under his Dominion.

4. But there is added in the Text, Collaudate omnes populi (according to Jerom) praise the Lord all ye people together; the persons with whom we should praise and thank God: And thus also our Ordinance fits it, for it is Ordained and Declared by the Lords and Commons in Parliament, that we rejoyce in giving thanks, as we partake of the blessing with our brethren in Scotland.

[Page 149]5. In respect of the persons for whom we are to give thanks, and they are necessarily to be un­derstood in the Text, for intercession and giving of thanks must be made for all men; for all the Saints, who from the beginning of the Creation, have shined like so many lights of the world, and have let their light shine before men, that they seeing their good works might glorifie their father which is in heaven. Thus St. Paul, who had been a persecutor, now preaching the Faith which before he destroy­ed, they glorified God in me, saith he, Gal. 1. ult. and thus also our Ordinance fits the Text; for whereas it was desired by the Commissioners of Scotland, that the Loyalty and Faithfulness of his Majesties Subjects might be made known at the time of the Publick Thansgiving; this request was graciously condescended unto by his Majesty, and confirmed by the Act: That whereas that warlike and valourous Nation, of all others most afflicted and molested this Kingdom of England, (as their, and our histories witness) they now proving Loyal and Faithful Subjects to the King, and loving Brethren and Friends to us, whom formerly as enemies they destroyed, we may glorifie God in them.

6. Our last conveniency is in respect of time, and that both General and Special: 1. General; this Thanksgiving is Ordained to be in the month of September, which answers to the Jews month Tisry, or Etham, which month, among the Jews, was kept almost wholly Festival: the first day of the month was called [...], as we would call it New-years-day, because howsoever in re­spect of Ecclesiastical business, the month Nisan was their first of months, yet in regard of their temporal and secular affairs, this month of Tisry was the first of all months, and the beginning of the year, because in this month the world is believed to have been made; and this month to have been re-made and re-created, and recovered from the flood. For the same Reason the Chaldeans, Persians, Aegyptians, and all the ancient people of the East, and the ancient Hetrurians begin their year from this month: In the first day of this month they had a Feast, a memorial of blowing Trumpets, and an holy Convocation, Levit. 23.24. Now blowing of Trumpets among the people of God, being used, either 1. for joy, as Ezra 3.11, 12. 1 Chron. 15.28. or else, 2. for sorrow, as Jer. 20.16. Mich. 4.9. On the first day it expressed their joy, and our joy may justly meet with it, and that the greater, by how much in all probability the Trumpet might have now been blown for sorrow, and it might have been a time of the greatest sadness that ever befell this Nation; this month being of all the year the most convenient for Invasion, we were now in the very jaws of danger; Inter sacrum & saxum, inter malleum & incudem. The Lord our God, beyond the expe­ctation both of friends and enemies, hath turned our sorrow into joy, our fears of war into the hope, yea, fruition of a setled Peace.

2. But the time more specially considered, this 7th of September in the Jews Calendar, is a so­lemn Fast, Ob decretum in patres nostros gladium, & famen, saith Genebrard, for a sword, and famine decreed against their fathers. Beloved, it hath pleased our good God to turn their Fast into our Feast, their Sorrow into our Joy; like the Feast of Purim, the dayes wherein the Jews rested from their enemies, and the month which was turned unto them from sorrow to joy, and from mourning into a good day, that they should make them dayes of feasting, and joy, and sending portions one to another, and gifts to the poor, Esth. 9.22. Such a blessed issue of things, now in greatest extremity, such joy­ful and unexpected, and to these troublesom times, 'tis like life from the dead, such a time of things which we can hardly believe: As Peter being just now to be brought to his Martyrdom by Herod, and delivered by the Angel, he went out of the prison, saith the Text, and wist not that it was true, which was done by the Angel, but thought the same a Vision, Act. 12.9. or as the Psalmist 126.1. When the lord turned the captivity of Sion, we were like to them that dream, our mouth was filled with laughter, and our tongue with joyful shouting: so that they may truly say among other Nations, the Lord hath done great things for us; yea, the Lord hath done great things for us, whereof we rejoyce: We sowed in tears, but we reap in joy; our spring-time was full of fears, and doubts, and anxious thoughts, and great searching of heart; we carried out our seed weeping, but we return with joy, and bring our sheaves with us. This, this beloved is the Lords doing, and it is marvellous in our eyes.

Here were a large field, a copious harvest of Praise and Thanksgiving unto our God; but before we can exhort to that, we must come to a more press and special handling of the Text. The 177th Psalm, whence our Apostle quotes this Text, is one of the Hallelujahs, or Songs of Praise unto God; for as Hosannah (which signifieth, save now, or, save we beseech thee) is a prayer unto God, especi­ally for Christ's coming in the flesh, acknowledged to be heard and granted, Matth. 21.9.15. so is Hallelujah, the praise of God for Christ's coming in the Spirit. Hosannah was the work especially of the Jews, of whom (saith St. Paul) Christ came according to the flesh: Hallelujah is the work of the Gentiles unto whom Christ is come according to the Spirit, yet not so peculiarly to the Gentiles; but that all believing Jews also are invited to praise the Lord: For the Text is an Invitation and Exhortation to all, Jews and Gentiles, to all Nations, to all People, to laud, to praise, to honour, to glorifie the Lord; unless with some, who think the words contain a double exhortation, for so I read in an Ancient English Gloss: 1. That by Gentiles, are here understood the unfaithful, that be­lieve not in God. 2. By the People, the faithful and believers: And St. Jerom, St. Anselm, Rabanus and others seem to have been of Opinion, that the first part of the Verse is an Exhortation to the Gentiles, the latter to the Jews: but St. Austin, Euthymius, Aquinas, and others are indifferent, whom I [Page 150] rather incline unto, for this Reason; because it is very ordinary in the Psalms, and other parts of Scri­pture, conceived to be written in Metre, that the latter part of a Verse, is the Exegesis, or explica­tion of the former: Examples are obvious, Psal. 114.1.8. When Israel came out of Aegypt, and the house of Jacob from among strange people, he turned the hard rock into water, and the flint-stone into a well; And of this nature I conceive the Text to be: Yet it cannot be denied, but that in it there is some variation, not in the words only, but also in the sence; the latter part of the Verse being, not only an explication, but also a kind of Auxesis, and adding somewhat to the former, for how­soever Gentiles and People be all one, and God to be praised by them, one and the same, yet in the degree of praising, the latter makes some addition; in the first [...], Praise, in the latter [...], where [...] augments the praise of God: And therefore in the Latin, the first is Laudate, the latter hath Magnificate, Magnifie the Lord: And St. Jerom in his Translation out of the Hebrew hath Collaudate, praise the Lord together; so I read the Text in an Ancient English Translation: So that the Text will afford us these Two Divine Truths.

1. That all Nations ought to praise the Lord.

2. That all Nations ought to magnifie him together.

In the first, three things are to be enquired, 1. Who the Lord is? 2. What it is to praise him? 3. Who these Gentiles are, and how they may be said to praise the Lord? 1. The Original word in Psal. 117. whence St. Paul takes this Text, is Jehovah, which signifieth the Essence, Nature and Being of God, which the LXX. turn ordinarily [...], Lord; a word of like Original in the Greek of [...], to be, though some Criticks think otherwise. That word [...], is here used, which we turn Lord, which in the New Testament most what signifieth Christ, to whom all Domi­nion, Lordship and Power is given; and so some would have it to be understood here.

But because he and the father are one, and he that seeth him, seeth the father, and the name here used rather signifieth the Divine Essence, Nature and being of God, than any of the persons, we may rather understand by it the Deity, with all the Attributes, Virtues and Graces of God, as Wisdom, Power, Goodness, Patience, Meekness, Righteousness and Holiness, but especially Mercy, with the effects of it, properly here meant, vers. 9. And who will deny but these are praise-worthy, if he know the nature of praise, and what praise is? 2. That's the second thing to be enquired: Praise is defined [...], though Scaliger would have none of [...], and he is in the right, we may turn it, A declaration, or manifestation of the greatness of Virtue, or rather a declaration of Virtue, which I borrow of the Philosopher, and that the rather, because it serves to set forth that definition of praise which St. Peter affords us, proper to this purpose, 1 Pet. 2.9. The shewing forth that Virtues of God.

I am not ignorant, that to praise, to honour, and to glorifie, are distinguished one from other by the School-men; but this definition out of the Apostle may comprehend them all; and if we con­sult wi [...]h the word of God, we shall find them all confounded, and taken for the same; this is te­stified by a Choire of Angels: A multitude of the heavenly host praised God, saying, Glory to God in the highest. Thus much the great voice imports, Apoc. 19.1. Hallelujah! then followeth an ex­pression of that praise, SALVATION and GLORY, and HONOƲR, and POWER be ascribed to the Lord our God, Luk. 2.13, 14. But I need go no further than the words before the Text, vers. 9. That the Gentiles might glorifie God for his Mercy; how was that?

It followeth, for this cause, I will praise thee among the Gentiles, and sing unto thy Name, Psal. 50. ult. He that offereth praise glorifieth me. This shewing forth of the Divine Virtues; is either real and indeed, or vocal and in words: 1. The real shewing forth the Virtues of God, is the manifesting of that which is Gods in them; and this is the work as well of the meer natural and brutish Creature as of Man; for so the heavens declare the glory of God, and the firmament shews his handy-work; the Sun, the Moon, the Stars. That the Sea, whose swelling waves reach up to heaven, and threaten to regain their old place; and cover the earth, should be stopped with a little sand. Yea, that Creatures that seem most contemptible, if duly considered in the nature, vertues, and regular operations and actions of them cannot but procure our admiration: One instance of a thousand, That a sensitive soul, that life, and senses, and the motive faculty, and the exercise of all these should be shut up in a body so little as we can hardly discern with our eye, it commends the skill of the Maker; like Homers Iliads in a nutshel.

These, and every one of these Creatures in their several kinds shew forth the virtues of God, both as the goodness of their Creator is relucent in them, and as they are the object and matter of praise to Men and Angels, pro voce aspectu utuntur, saith Euthymius, instead of speaking the praises of God, they propound themselves to be spoken of by them that can.

Thus also the Saints, and holy ones of God really praise God, when they shew forth the virtues of God, his patience, his meekness, his gentleness, his long-suffering, his humility, &c. in an holy life, and in all manner of Godly Conversation; for as ungodly men deny God in their works, saith the Apostle, Tit. 1.16. how plausibly soever they confess him in their words, so godly men re­ally confess, and praise God in their works, though they speak not much of him with their mouth; and as that is the greatest denyal of God, so is this the greatest praise; for herein is my Father honoured, saith our Saviour, when ye bring forth much fruit: Such are compared to sheep, who tell [Page 151] not what they eat, but bear wooll, and give milk, and say nothing.

This, this is to praise God, though we prate little of him, and in this sence, saith the Prophet David, Psal. 65.1. [...], which Hierom in his Translation out of the Hebrews turns, Tibi silentium laus, the dumb, the silent going on in well doing praiseth God. As the work of a cunning Ar­tificer, as we are wont to say, commends him that made it; and such are the Saints of God, even Gods work-manship created of God unto good works, which God hath prepared that we should walk in them, Ephes. 2.10. Thus we confess to the praise of God, that it is he that hath made us, and not we our selves, we are his people.

2. That's the other way of praising God, by outward and vocal expression; and this is proper to the reasonable and understanding Creatures, as Men and Angels, who beside that they really shew forth the virtues of their Maker, as the meer natural and brute Creatures do; they also express the praise of God by mutual reveiling one to other their thoughts, as Aquinas speaks of Angels; or as men, by speaking outwardly one to other of the virtues and graces of God, his glory, his praise, and wonderous works; and both these wayes:

All Gentiles, all People ought to praise God.

That's the third thing to be enquired into and explained; but what needs that, you will say, will ye add light to the Sun? for what is plainer, than that all Nations, and all People, are all men? Beloved, be not prejudiced, be not deceived; 'tis true, that in our worldly apprehension, all Nati­ons and People signifie all men, but not in God's estimate; it is but equal that our imagination stoop and submit it self unto the wisdom of God in Scripture, which is not wont to account or stile multitudes of men dwelling together, or in divers Countries, by the name of Nation or People, as having any thing to do with his service, unless they submit themselves unto him. Say I this, or saith not the Scripture the very same? Deut. 32.21. They have provoked me to jealousie with that which is not God, and I will provoke them to jealousie [...], with those who are not a people; who are they?

All Gentiles who walk in their own wayes, all Nations, all People, only the Jews excepted, who were Gods people, while they walked in his way; how doth that appear?

St. Paul quoting the same words, Rom. 10.19. applyes them to the Gentiles, in opposition to the Jews, I will provoke you to jealousie, by them that are no people; if that be not convictive, I am sure, Rom. 11.11. is plain enough, where he useth the same words, through their (namely the Jews) fall salvation is come unto the Gentiles, for to provoke them to jealousie.

But these may be some few Gentiles?

Then see the 12th verse, If the fall of them, the Jews, be the riches of the world, and the diminish­ing of them be the riches of the Gentiles, how much more their fulness? But St. Peter is down-right, 1 Pet. 2.9, 10. Ye are, saith he, a chosen generation, a royal priest-hood, an holy nation, a peculiar peo­ple, that ye should shew forth the praises of him who hath called ye out of darkness unto his marvellous light, which in times past were not a people, but are now the people of God: so that all Nations in the world, if unholy, if profane, if without God in the world, are in Gods account not a Nation, not a People: So God called the Jews while they were disobedient, Hos. 1.9, 10. [...], not my peo­ple, and therefore all Nations in their latitude are not fit to praise God, but such of all nations as fear God, and work righteousness, these are fit to praise God, Psal.

But how then are all exhorted to praise God?

I Answer, all Nations, and all Men owe this duty unto God, but all are not solvendo, all are not in proxima dispositione, they are not all fitly disposed to pay it; and the reason of this is added in that, Deut. 32.21. where Moses calls those whom he had called, not a Nation, presently after, a fool­ish Nation: Now we know, Non est speciosa laus in ore peccatoris, Ecclus. 15.9, 10. Praise is not seemly in the mouth of a sinner, or a fool; for praise shall be uttered in wisdom, and the Lord will pro­sper it; and 'tis true in this sence, honour is unseemly for a fool, Prov. 26.1. And therefore holy men are exhorted to praise God frequently throughout the Scripture, especially in the Psalms, Praise the Lord ye his servants, praise the Lord ye that fear him, magnifie him all ye seed of Jacob: They that seek after the Lord shall praise him; praise the Lord ye house of Aaron, praise the Lord ye house of Levi; ye that fear the Lord praise the Lord; and rectos decet collaudatio, praise becometh the upright: 'Tis in the congregation of the Saints, Psal. 149.1. In a word, 'tis a duty owing unto God from all Na­tions, who shall one day so do, but fit to be performed only by his Saints, his chosen holy nation, his peculiar people; yet because all Nations owe this duty, all here are commanded so to do.

And that for great Reason, whether we consider the object praise-worthy beyond all praise, his lovely, his laudable nature, so lovely, that St. John calls him, Love it self, 1 Joh. 4.8.16. and be­cause quod amamus, facile laudamus, that which we love we easily praise; his laudable nature, so lau­dable, so praise-worthy, that he is called praise it self, Deut. 10.21. Or, 2. Whether we consider his Command, none more just, none more frequent; Or, 3. Our Duty, none more reasonable, than that the work should commend the Maker, especially, since this is the end the Maker aims at in his work, that it should praise him really and vocally; For he hath chosen us before the foundation of the world, that we should be holy, and without blame before him in love; there's (the real praise) having predestinated us to the adoption of Children by Jesus Christ to himself, according to the good plea­sure [Page 152] of his will, to the praise of his glorious grace (there is real and verbal praise too.) Ephes. 1.5, 6.

1. But doth God then desire our praise and glory? Not that he wants it, but that we want it, who by reason of sin, [...], We are come short of the glory of God, Rom. 3.23.

2. But if God desire praise and glory, then may we, who must imitate and follow him as dear Chil­dren? Ephes. 5. If any glory were our own, we might without sin lawfully desire it; but since all glory is the Lords, it is pride and injustice for us to desire any of it, and most just and equal for him to demand what is his own.

3. But what then must we do when men give praise to us? Not receive it for our selves; O no, that is unfaithfulness to our God, to rob him of his praise; For how can ye believe, who receive ho­nour one of another? Joh. 5.44. Yet such unfaithful men are exceeding many, Proverb. 20.6. For a faithful man who can find? for most men will proclaim every one his own goodness. Mark in your discourses, whether they drive not still at their own praise and honour: This I did or said, &c. But what must we do when men praise us? Do as thou wouldest be done unto. The praise is Gods, give it unto him; wouldst not thou be so dealt withal? when men pay Money to thy Servant, thou wouldst not have him put it up in his own Pocket but in thy Counter.

4. Yet doth not our praising of God make any addition unto his glory, no more than the grate­ful reflection of the Sun-beams from a Looking-glass, gives light unto the Sun: We pay unto him what we borrowed of him, when we praise him; we are but as Lanthorns at the best, and when he bids us praise him, he bids us shine forth, thy light is come, and the glory of the Lord is risen in thee, Esay 60.1. For hence it follows, that God is before hand with all the World: 1. His preventing grace, his mercy, which the Gentiles must glorify, vers. 9. it hath indebted all the World unto God: For what have we that we have not received, and owe praise unto God for it! What do we boast of? If of any thing without us, they are all his Creatures; if of any thing within us, he hath wrought all our works in us, Esay 26. What then our selves? God prevents us with our selves, our very first beings; we must rejoyce and praise God who hath made us, Psal, 149.1, 2. He prevents not only our praises our Allelujahs, but our prayers our Hosannaes also.

2. How great a God is that God whom we worship? No Topical God, as all the Gods were of the Antient Heathenism, but one God to whom all Gentiles, all Nations, all People owe praise; yea all the Creatures.

3. A duty which our Church enjoins us, as largely, as frequently, as prayer; Hosannah and Alle­lujah, [...] and [...], prayer unto God, and praises of God, divide the whole Book of Psalms, and they divide our Liturgie; this is that which the Church admonisheth us of, in the very Prologue and entrance of her Service.

That we assemble and meet together, to render thanks for the great benefits that we have received at Gods hands, to set forth his most worthy praise. Then the Priest, Praise ye the Lord: Then the People, The Lords Name be praised. And this we do in all our Hymns, as the VE­NITE: O come let us sing unto the Lord, let us heartily rejoyce in the strength of our Salvation, &c. O come let us worship and fall down, and kneel before the Lord our Maker, &c. Words which we turn over our tongues, as it were for fashion sake; not considering, that therein we acknowledge unto the Lord of Heaven and Earth, our homage and fealty due unto him for our being; not considering that hereby we equal our selves unto the very dust, out of which we are taken; not considering that we hereby resolve our selves again into our first Tohu and Bohu, that we may be nothing at all, and God may be All in All. This our Church commends unto us, as in our TEDEƲM: We praise thee O God, we acknowledge thee to be the Lord. This in our BENEDICTƲS, When we bless the Lord God of Israel for giving Christ, because he hath visited and redeemed his People, and raised up a mighty Salvation for us, in the house of his Servant David: Which as I told ye before, is that which in the Text we properly praise God for, the Comming of our Saviour. Which also we do in the JƲBILATE: O be joyful in the Lord all ye Lands, &c. O go your way into his gates with thanksgiving, and into his Courts with praise, be thankful unto him and speak good of his Name. So likewise the Virgins MAGNIFICAT; My Soul doth magnify the Lord: and my Spirit hath rejoyced in God my Saviour. So in CANTATE DOMINO, and the NƲNC DIMITTIS, & DEƲS MISEREATƲR: Let the People praise thee O God, let all the People praise thee. And again, Let the People praise thee O God, &c. Whence 4. It is evident, that very backward we are in the performance of this duty, of praising and glorifying God, as appears by the manifold Exhortations hereunto, throughout the Liturgy, and throughout the Scripture, especially in the Book of Psalms. And surely great need there is, we should be so roused up unto it, since many of us know what it is to praise God, and that it is our duty so to do, yet perform it not; but hold the truth of God in unrighteousness, and put our light, the virtues, and praises of God as it were under a Bushel, and suffer them not to shine forth before men; such are they whom the Apostle speaks of, Rom. 1. Gentiles too as we are, Who knew God yet glorified him not as God, but their foolish heart was darkned, a dark heart that the light of Gods praise could not shine out of it.

And St. John tells us, That among the chief Rulers, many believed on Christ but confessed him not, Joh. 12.42. One Samaritane returned to give thanks; the Meat-offering or Thanksgiving was to be [Page 153] eaten presently. Others have an outward and verbal Confession of praise, but the real and true praise they have not, such as draw near unto God with their lips, such as place all their praising of God, in singing and chanting the verbal praise of God, such as can chant by heart the Church Hymns, containing much of the praise of God; yet they remember not to sing St. Pauls Tune, Ephes. 5.19. Speaking to your selves in Psalms, &c. making melody to the Lord in your hearts, Col. 3.16. Singing with grace in your hearts to the Lord. The Psalmist, when in many Psalms he hath large­ly prescribed wayes for praising God, at the last shuts up the whole Book with one, without which all the rest are imperfect and insufficient: Omnis Spiritus laudet Dominum. The Chaldy Paraphrase turns it, Let every mind praise the Lord. And then adds [...], we cannot praise him enough, Laudate posteri.

Others add real praise to vocal, such as praise God for some temporal blessing, as for Liberty, their Peace, and other common blessings; and for their special, as their riches: But this is not to praise God, as he in Zach. 11.5. saith, Blessed be God for I am rich: This praise is only in reference to him­self, not to God; so that if God took away their riches, they would not praise God, but rather follow Jobs Wifes counsel, to Curse God and dye; Follow thou Jobs Example, The Lord hath given and the Lord hath taken away, blessed be the Name of the Lord. He praiseth the Lord, who praiseth him Quia bonus, saith the Psalmist, because he is good, not only because he is good to us, in this or that temporal respect: Our Saviour commands us to let our light shine before Men; Our light, what is that? The vertues, the praises of God, in our good works: Hence it is the wisdom of a man makes his face to shine like Moses, God in him who is light, 1 Joh. 1. and our praise, Deut. 10.21. [...], signifieth praise, it signifieth light too. And our Saviours reason makes it good: Let your light so shine before Men, that they may see your good works, and glorify your Father which is in Heaven, Matt. 5.16. The Saints of God having received this light of the Father of Lights, like burning and shining lights shine it forth to others: They shew forth the vertues and praises of him, who hath called them out of darkness into his marvellous light. Thus the Saints, like the Heavens, declare the glory of God, Caelum est, ubi culpa cessavit, saith St. Austin. The Saints are such, For as he, saith Chrysostom, who looks upon the beauty of Heaven; saith, Glory be to thee O God, so he that beholds these Heavens upon Earth; the vertue of the Saints, he praiseth God, Thom. Aquinas Catena in Luke 11. They glorify God in us, Gal. 1. ult. Yea, saith Chrysostom, the virtue of the Saints more glorifieth God, than the beauty of Heaven.

The business of the day deserves, both our real and vocal praise and thanksgiving unto our God; 'Tis Peace, 'tis the great Mercy, the great blessing of Peace, in the Greek we call it, [...], which according to the derivation of the word is, [...], the knitting together of many in one: A shadow of that great Union, which we hope and pray for, the gathering together of all Men unto Christ, 2 Th. 2.1. The gathering of the People unto Shilo, Gen. 49. That God may be All in All. And therefore Beloved! this Peace being made between two Reformed Christian Nations, it is presumed to be such as is or­derly (so it is defined tranquillitas Ordinis) an orderly Peace, such as God is the Author of, such as is founded upon righteousness; Righteousness and Peace kiss each other, Psal. So Rom. 14. Righteous­ness, Peace and Joy, or else with truth; Peace and truth in my dayes, or else with pureness, Jam. 3. or holyness: Follow Peace with all Men and holyness; otherwise nihil boni est in unitate, nisi unitas sit in bono, if our sins continue our peace will hold but by a small thread; if we maintain a Peace such as the World looks at, a Peace only for promoting our temporal ends, either removing evil, or a gaining some temporal good; as suppose an Enemy of State, the Peace will last no longer than the ground of it, as it is between Persons: ‘Vulgus Amicitias, utilitate probat.’ If the profit cease, the friendship ceaseth too; This I note the rather, because peace and joy, and love and mercy, and many graces besides, grow wild in the World; as there is scarce any Herbe that grows in the Garden, but it grows wild in the Field; there is a kind of disorderly Peace, a kind of brutish love, a kind of sensual joy, a joy of wild asses.

Now such as this Peace is, such ought to be our praise, and our thanksgiving for our Peace, all orderly, all as becomes Christians. We must receive this Peace as Gods gift; now God gives not his Peace to spend in Luxury, in Idleness, in Riot. O Beloved! I have long time mourned, when others have feasted, to see the extream disorder of our Festivals: The Feast of Christ's Nativity, wherein we Commemorate Christ born and given to us, how do we praise God for him?

Observat. If deliverance from suffering evil be praise worthy, how much more is deliverance from doing evil, an Argument of praise and thanksgiving? The reason is this, To do good and suffer evil is a Royal a Kingly condition; Regium est, nay, Christianum est: Who did more good, who so much as our Lord? He went about doing good, &c. and God was with him; yet who suffered so much as he? who so much as they who follow him in well doing? So that to do good and suffer evil, it is to be a Christian, 1. Pet. 2.20.21. When ye do well and suffer for it, and take it patiently, this is acceptable with God, for even hereunto are ye called &c. It is praiseworthy and rewarded, 1 Petr. 4.13.16. Let him glorify God in this behalf. Blessed are they who suffer persecution, Matth. 5.10, 11, 13. We [Page 154] account them happy who suffer, Jam. It is a greater gift than Faith, Phil, 1.29. So that if deliverance from suffering evil be praise worthy, it is because we might have suffered as evil doers; yet God is merciful unto us, or else because we are weak, and should we suffer evil, we should not be able to bear it, but be in danger of doing evil: Thus the Lord would not lead the People through the wil­derness lest they should see war, and return back to Egypt, Exod. And therefore the rod of the wicked must not rest upon the lot of the righteous, lest they put forth their hand unto wickedness, Psal. 125.3. The greater deliverance therefore of the righteous, is from putting their hand unto wickedness, that is the end, why the rod of the wicked must not rest upon them lest as before. Thus we find the Saints, praising God for their deliverance from doing evil, 1 Sam. 25.4.10, 32, 33, 34. And thus: even they who should have been Actors in design, may keep Holy-day with us, and praise our good God, that so much bloodshed was prevented.

Observat. 2. If it be Israels duty to praise God for their temporal deliverance; how much more for their Spiritual? Thou hast delivered my Soul from Hell, saith David.

Observat. 3. They who are to perform this duty, are the Creatures of all kinds, the Heavens, and the Creatures in them, Psal. 148.1, 2. Praise the Lord, praise ye him all his Angels, praise him all his Hosts, Sun, and Moon, Stars of light, Heaven of Heaven, and Waters above the Heavens. Des­cend we lower, Fire and Hail, Snow and Vapour, stormy Wind, fulfilling his word. Yet lower, Mountains and Hills, fruitful Trees, and all Cedars. The brute Creatures, Beasts and Cattle, creeping things and flying Fowl. The Reasonable, Kings of the Earth and all People, Princes and all Judges of the Land, all degrees of Men, all Ages, young Men and Maidens, old Men and Children. 'Tis the duty of all the Creatures, but fitly and worthily performed by the Saints, the Children of Israel, the People that is near unto him.

Observat. 4. Now as this Peace must be orderly, so the Command and reason of our duty is his work of Creation, Preservation, and Government; for he who exhorts us, to love one another, not in word but in deed, he prevents and gives us Example of the like love, he prevents us in our be­ing, continues our being by preservation.

O how many have been our preservations, National and Personal; this especially which we Com­memorate this day; you know it as well or better than my self, it is no news to you, or, if it were, I have no warrant to vent it out of the Pulpit: Surely a great preservation it was, if preser­vation and deliverance be to be esteemed, according to the evil from which we are delivered, this must be a very great one; The lives of many thousands were in hazard, as well of the Men, had been our Assailants as those assaulted; and consequently the Salvation of many Souls, which might have suddenly been snatcht away to judgement.

O Beloved! There is too little consideration had of the precious life, which is continued unto us for the preservation of our more precious Souls; for the working out of our Salvation, with fear and trembling. Alas! we have but a little, a very little time, and that most uncertain how long, to enjoy our Natural lives: Yet how many thousands are there this day, endeavouring to shorten one anothers life, and to quench their coal, as the widow of Tekoah speaks, not considering that every one of us, carries an Immortal Soul in an earthen Vessel. And such is our unpreparedness generally notwithstanding the heavy hand of God upon us, that it may be justly feared, had this design been put in execution, thousands of Souls had gone down quick to Hell.

O Beloved! Let us not flatter our selves with the opinion of the purity of our Religion, while we our selves are unclean an unholy; no, nor with the justness of our cause, while we our selves are unjust, nor the malice of our Enemies, while we our selves are malicious: I have observed very few of such temper, that they could express their praise and thankfulness to God, for their own preservation, without bitterness against their Enemies. It is but a Jewish disposition, and un­worthy of a Christian. in their Commemoration of deliverance from the mischievous design of Haman, they used these words, [...]. So some in the Gun-powder Plot, have condemned the wisdom of the King, and inveighed against the malice of their Conspirators, with­out respect unto their own unworthiness, and due thankfulness unto God, as if all evil were on one side.

Repreh. Those who cannot praise God, but they must be cursing of Men; this was a legal and Jewish trick, not a Christian duty, for so the Jews (though that they did was figurative) in their Feasts of Purim, [...]. But the Christians have learned a better lesson, Rom. 12.14. Bless them that persecute you; Bless and curse not: No, the Christian man must not render evil for evil, nor railing for railing, but contrariwise blessing, knowing that ye are thereunto called, that ye should inherit a blessing, 1 Pet. 3.9. St. James found this fault in his dayes; what would he say if he lived in our? With our tongue, saith he, bless we God and therewithal curse we Men, Jam. 3.9, 10. As if making them as bad as may be, were to make us good, just like the Pharisee: yet these may be of Gods People, exhorted here to praise him; But others there are who undertake to praise God, yet are not of his Nation: As the close Hypocrites, who place all their praising of God in outward expression of words, singing of Psalms, talking of Gods Word and works; these out­ward praises are good in their kind, but as for the real praises of God, here, here, they are utterly deficient. I have known some far outstrip others, in this outward vocal praise of God, every [Page 155] Sabbath day, spend it wholly in hearing and repeating Sermons, and conferring and singing most devoutly; yet on the week dayes are ordinarily as devoutly drunk, and they are as ordinarily blamed for untrue and unfaithful dealing, cheating, lying, and dissembling. O Beloved, praising of God is not to make a noise with a mans mouth, the best praising of God is the real praising of him in heart.

Yet others, because they are not such hypocrites, conceive they have liberty to be prophane, yet will these be praising of God: Let such as these remember, God cannot be praised by him who is of a disorderly Conversation, Psal. 50. Ʋnto the wicked saith God, why doest thou take my Law into thy mouth? and Prov. 28. Those who forsake the Law praise not God; no, they praise the Devil, or the Evil One, and let them know, that the Devil himself gave as good testimony of Christ, as these can.

But the worst of these, and that's strange, are those who praise God for their sins, who com­mit Whoredom, &c. and stand before God in his Temple, Jerem. 7.9, 10. and Zach. 11.7. They who slay and sell the sheep of Gods Flock, and yet say, God be thanked, or, blessed be God, for I am rich. There are many such in these dayes, who praise God for the happy Advent, or coming of sin into the world, and praise God for his Wisdom in so contriving it, and bringing it about, that now they have a way to be blessed and happy, and never do any thing but believe, that all's done to their hand. Os impudens, out Blasphemy! These are of that Sect which St. Austin calls Ophites, a sort of Hereticks that worshipped the Serpent, for being the cause of Mans Fall.

But thou mean time who ever thou art, Poor Soul, who heartily praisest God for all his Mercies vouchsafed unto thee, Comfort thy self in God; what if thou canst not talk so devoutly, or sing so loud in the praise of God: God is no more worshipped with mens mouths than with their hands, Act. 14. unless their heart go with them. What though the perverse and crooked Genera­tion make no account of thy real praise of God, as they are said little to esteem it? Wisd. 5.1. Is't any marvel, though the Swine trample on the Pearl? though the dung-hill Cock prefer his Corn before it, because he can clearly chaunt out the vocal praises of God. O let it not dismay thee, that thou art lampas contempta in cogitationihus divitum, a despised lamp in the eyes of proud spi­rited men, Job 12.5. That thy light shines in a dark place, and the darkness of men comprehends it not. Chear up thy self, and go on still really to praise God; So let thy light still shine before men, though all do not glorifie thy father yet some will: Nay saith St. Gregory, Quis est adeò bestialis, qui videns in credentibus vitam puram, non glorificet nomen invocatum in tali vita? What man is such a beast, that seeing the holy life of believers, will not glorifie God in such a life?

If thou find it otherwise yet marvel not, the very same befell thy Lord and Saviour, and what wonder is it, though the Sun shine forth at high noon, if the blind take no notice of it? And let us all hearken to the Psalmists and Apostles joynt Exhortation, to praise and glorifie the Lord.

Many Motives might be named, it's the first and last Duty of Man: The morning-stars sing Hal­lelujah, and it proceeds ex ore infantium, out of the mouth of babes; Judah is Praise: but that which all aim at is the Mercy of our God, Psal. 117.2. Rom. 15.9. This would alone require a large discourse.

This time of Advent remembers us of the sure Mercies of David, which is Christ, and all Spiri­tual Graces vouchsafed unto us in him; for this all Nations owe thanks and praises unto the Lord our God: But we, above all Nations, God tenders us, as his peculiar people; consider our peace, fit to propagate the Gospel of Peace, when all the world about us is in combustion, our Plenty, our Liberty and Freedom to meet together and praise our God: For our selves in particular, remember Gods late gracious dealing with us, visiting us with Mercy, after he had visited us with his Judge­ments, his Plague, Pestilence and Famine; our good God hath left us nothing to do, but to give thanks, and praise him.

Sign. 1. Whether do we this or no? 'Tis all one, as if I asked the question, whether our light shine before men or no? that they might see our good works, and glorifie our Father which is in heaven.

2. Surely, he that praiseth God knows God, otherwise when we give many good words of God, we speak by hearsay; for what an unreasonable and ridiculous thing it were for a blind man to dis­course of Colours, or a deaf man of Musick? you would presently say, he took up all his know­ledge upon trust.

Let me then ask thee the question, thou praisest God, dost thou know God? know him, yes, he is a Spirit, and a Spiritual substance, Eternal, Infinite, &c. True, but that's not enough, dost thou so know him, that thou keepest his Commandments, or with all thy will, thy desire, thy power and might, unfeignedly endeavourest so to do? What's this to know God, look whether it be or no? 1 Joh. 2.3, 4. Hereby we know that we know him, if we keep his Commandments; and he that saith, I know him, and keepeth not his Commandments is a lyar, and the truth is not in him: So our Saviour upbraids the ungodly Jews, who sung the seven last Psalms, the Hallelujahs every day in their Sy­nagogue, yet saith our Saviour to them, ye have neither heard his voice, nor seen his shape, Joh. 5.37. Jer. 22.16. was not this to know me? They who truly praise God, must say as St. John speaks, 1 Joh. 1.1. That which we have seen and heard, &c. that declare we unto you; but that all Nations may praise the Lord, as here they are exhorted. I'le name some necessary Rules.

[Page 156]1. Repentance from dead works is most necessary; all Nations must weep and wail before him, Apoc. 1.7. before they can truly praise him.

2. There must also be confession of sin, confessio peccati antecedit confessionem laudis, the confession of sin precedes the confession of praise.

3. Fear of God, ye that fear the Lord praise the Lord.

4. Yea, there must be Hope in God, first expresly, Ephes. 1.12. We are to the praise of his glory, [...], having first hoped in God.

5. We must avoid the praises of men; Many confessed him not, because they loved the praise of men, more than the praise of God, Joh. 12.

6. We must enter the gates, the narrow gates of Righteousness, and then praise the Lord.

7. Pray unto God, that we may praise him; Let the people praise thee O God, let all the people praise thee.

Axiom 2. We ought to magnifie the Lord together.

This Notes not only the union of the persons praising, but the concord of their praises: Cajet. & super laudate.

Magnifiing is to shew forth his great praises: Herein is a difference of praising God, from praising of any Creature. A man in praising the Creature, may justly fear, lest he be Hyperbolical, and ex­ceed truth: Here there's no such fear, because God is major omni laude, and we have his warrant to magnifie him.

Exhort. David calls all the Creatures to do it, Psal. 148. Confer Euthym. in locum; 'twill be far more easier, like a [...]. If we do not, the stones will; of such stones God can make children of Abraham.

NOTES AND OBSERVATIONS UPON ROMANS XV. 26.

For it pleased them of Macedonia, and Achaia, to make a certain contribution to the poor Saints which are at Je­rusalem.

IT was wont in the primitive times to be a part of the Churches employ­ment, on the first day of the week to make Collection for the Poor; and accordingly it is ordered by Authority to be the business of this day: And therefore I thought fit also to make it my business, to speak a word in season to that purpose, to stir us up to the duty of the day; that as St. Paul provoked the Corinthians by the Example of the Macedonians, 2 Cor. 8.1.2. and here by the Examples of both he tacitely excites the Romans: So by the Examples of them all, we may be moved to a like Contribu­tion to the poor Saints that are in Savoy.

Our Apostle in this, and the former Verse, acquaints the Romans to whom he writes, with the occasion of his journey, thither he was to go to minister to the Saints there; And why so? It pleased them of Macedonia, and Achaia, to make a certain Contribution, &c. And this was one main business of the Minister of the Gospel, as appears 2 Cor. 8.4. Gal, 2.9.10. Before we come to consider these words in particular, let us endeavour to set the Text right, and give a true translation of it. The Greek words are these: ‘Rom. 15.26. [...].’

Which word for word found thus: ‘For Macedonia and Achaia thought Good, or have been willing to make some Contribution, or Com­munication to the poor of the Saints who are at Jerusalem.’

In the particular handling of these words, I shall endeavour to clear this Translation unto you: In the words we have the necessity of the Saints at Jerusalem, and the Macedonians, and Achaians endeavour to make supply to that necessity. Accordingly we may resolve the Text into these two Divine truths.

1. Some of the Saints at Jerusalem were poor.

2. Macedonia and Achaia thought good or were willing to make some Contribution, or Communication to the poor of the Saints which were at Jerusalem.

1. Some of the Saints at Jerusalem were poor. The Saints; the word [...], signifieth, one who is sepa­rated from evil & dedicated unto God. Sanctitas importat duo separationem ab aliquo, applicationem ad ali­quid: A separation from something, and an application to something; both these are wrought in the Saints by the Spirit of holyness: The word in the Hebrew answering to this in the Text is, [...], loving, gratious, merciful, &c. such are Saints; some of these Saints at Jerusalem were poor. So I render the words, The poor of the Saints, for so the Greek words are, [...], the poor of the Saints; and so the V.L. also hath, Pauperes Sanctorum and Castellio Sanctorum pauperes. Thus also the French, Italian, and Spanish Translations have the poor of the Saints, or among the Saints.

The reason is clear from consideration of God, who maketh poor and maketh rich, 1 Sam. 2.7. The Lord hath made both of them, saith Solomon, Prov. 22.2. And it well becomes him, who is the [Page 158] God of Order so to do, and that for the exercise of the Charity and Bounty of the Rich towards the Poor: this was approved by God, Deut. 15.9, 10, 11. and confirmed by the Lord Jesus, Matth. 26.11.

2. He himself was poor, 2 Cor. 8.9.

3. In regard of the poor themselve.

1. They are rich in faith, and heirs of the kingdom, James 1. 2. Who can trust in God and his Promises. 3. They are powerful and prevalent in the prayer of Faith for supply of their neces­sities. 4. They are best able to bear their poverty with patience, who have better riches in posses­sion. 5. They of all other can best requite their Benefactors with spiritual riches, though poor, yet they can make many rich, 2 Cor. 6.

Observ. 1. It may be the lot of true Saints, yea, the best, and most rich in Grace, to be poor in outward things; so was Eliah, 1 King. 17. and Lazarus; so Peter and John were, Act. 3.6. so poor, that they had not one penny to give to him who begged an alms of them: So poor was St. Paul, 2 Cor. 6.10. as poor and having nothing. He supposeth such a necessity of the Saints ordi­nary, Rom. 12.13.

Observ. 2. Hence we may understand what is the true value of all outward things in God's esti­mate, who knows best: God and Silver, and all the Treasures of his world, are no such treasures in Gods esteem, as worldly men take them to be; surely if they were, God would not with-hold them from the dearest of his Servants, as often he doth: So far they are from being as they are called [...], our substance, our goods, as if there were no other, no better, whereas indeed they are but the portion of the first Adam, &c. See Notes on Gen. 1.18.

Observ. 3. The want of outward wealth is no sign of Gods displeasure or disfavour; nor can it make a man truly miserable: Men may be Saints and yet poor, poor and yet Saints.

Observ. 4. All the Saints are not poor: How doth this follow from the point in hand?

The words are [...], the poor of the Saints: the word is partitive, and im­plyes that some are poor others rich, and that by Divine Ordination also, as hath been shewn: for we read as well of rich Abraham as poor Lazarus, and both of them in Gods favour; for we find poor Lazarus in rich Abrahams bosome, Luk. 16.

Exhort. To be content with a low and mean estate, if our God seeth it good to have it so, if we had all the good things that this world can afford us: He that hath meat to eat, and rayment to put on (that which Jacob desired) he hath as much as we; nor can the world afford us more. The word of God commands us to be content with these; having food and cloathing be therewithal content, 1 Tim. 6.8. Contentation is a mystery which St. Paul had learned, Phil. 4.11, 12. I have learned, in whatsoever state I am therewith to be content: This was a mystery, as he shews in the following words, [...], every where, and in all things I am instructed, I am taught a mystery. Contentation is a mystery, which I fear but few of us have learned: the Lord who is the great [...], the great teacher of Divine Mysteries, He be pleased to instruct us all in this mystery of Contentation.

Hitherto we have heard the necessity of the Saints, come we now to the Supply of their ne­cessity.

2. Macedonia and Achaia thought good, or were willing to make some Contribution, or to commu­nicate unto the poor of the Saints which were at Jerusalem. Macedonia and Achaia no man will doubt, but they are by a Metonymie here understood for the Inhabitants of both those Regions: And therefore the Syriack here hath, they who are in Macedonia and Achaia; and the Arabick version here hath the Citizens of Macedonia and Achaia, meaning, I suppose, the Cities of Philippi and Co­rinth: Macedonia is that which we understand, Numb. 24.24. Isai. 23.1. and elsewhere by the name of Chittim. Thus Alexander the Great is said to have come from Chittim, 1 Macchab. 1.1. They of Macedonia are here principally undestood the Philippians, Act. 16. and 17. They of Achaia here especially are understood the Corinthians, the Citizens of that Metropolis, and Mother-City of Achaia: These Macedonians and Achaians, the Philippians and Corinthians, especially thought good, or were willing; so I render [...], which word for word, is to think good; and so the Spa­nish, and one Low Dutch Translation hath it, or they were willing; so [...] also signifieth, as Mat. 3. ult. and [...], is a good will, Luk. 2.

And such willingness is here necessary, and seems mainly to be intended here, in that the same word is repeated in the next Verse; therefore the Syriack Interpreter hath here Macedonia and Achaia would that there should be a communication: So Martin Luther turns the word, so also Co­verdale.

Reason. There was a necessity of so doing; necessity on the poor Saints part, they were in ne­cessity and want; necessity of the Saints, Rom. 12.12.

2. There was necessity on the Macedonians and Achaians part, distributing to their need, ibid. it was their duty to supply their want: This Reason we have in vers. 27. this Reason is grounded on that Communion which the Saints and Holy Ones of God have with the Father, Son and Holy Spirit, which are the precious promises of God, that we should be [...], 2 Pet. 1.4. partakers of the divine nature. And this great Communion includes and inferrs the [Page 159] less, according to that proverbial speech, [...], All things are common among true friends.

Observ. 1. Hence we may observe the mighty Power of God, and the spiritual weapons where­by the Apostles of Christ subdued the world: The Macedonians and Achaians were notorious for the [...], and the [...], the irascible, and the concupiscible (affections) the Ma­cedonians were a wrathful and warlike people, known by the Name of [...], in Scripture [...], Macedonians, that is percussores, cutters, hacksters, yet even these were subdued unto the obedience of Christ: Out of these Eaters came meat to feed the poor Saints of Jerusalem.

The people of Achaia, especially the Corinthians, of all other people in the world were the most given to concupiscence and bodily lusts, most lascivious and debaucht, and given to all kind of luxury and looseness, even beyond belief, as all know who have read their story; yet even these also were made sober, chaste, temperate and continent, righteous and godly through the Grace of the Gospel, and such as supported those that lived the like life worthy of the Gospel of Jesus Christ. It is the grace of the Gospel only that can enable us to learn that lesson of the Wise Man, Remove anger from thy heart, and put away evil from thy flesh, Eccles. 11.10.

Observ. 2. Where God exerciseth some of his Saints with penury and want; he in his provi­dence stirs up some or other, either near or in remote places to pity, and relieve their wants; as he did the widow of Sarepta and the Shunamite, and here the Macedonians and Achaians.

Observ. 3. Mercy and Bounty ought as well to be communicated unto the absent as present, as well to those who ask us not, as to those who crave our help, as well to those afar off as those who are near; and therefore this kind of Bounty is compared to sowing seed, Psal. 112. 2 Cor. 9. He hath dispersed and scattered abroad, &c. Now the Sower goes out to sow his Seed, &c. See Notes on Psal. 112.9. And therefore Alms-giving in the Low Dutch is called handreichinge, a reaching out the hand to help others: And an Old Dutch Translation useth the word here gemein handrei­chinge, a common stretching or reaching out the hand, to the help and relief of the poor Saints. Such relief the Philippians reached to St. Paul, as he testifieth of them, Phil. 4.10-19.

Observ. 4. This points us to the most acceptable principle, by which our living Faith works in this Communication, even our Love and good will: So [...] here used signifieth; and thus the Syriack, Martin Luther, the Low Dutch, and Miles Coverdale render the word here. Sutably here­unto the Apostle, 2 Cor. 9.7. The Lord loves a chearful giver; yea, this good will and chearfulness is better than the deed it self without it, if our Apostle reason right, 2 Cor. 8.10. See Notes on Gen. 12.

Repreh. 1. Those who communicate only good words toward the necessities of the poor Saints, as if a few comfortable phrases out of the Scripture, and a few good wishes could supply their needs. James tells us the contrary, Jam. 2.15, 16. If a brother or sister be naked, and destitute of daily food, and one of you say, warm your selves, &c. notwithstanding ye give them not those things that are need­full for the body what helpeth it?

Repreh. 2. The dead Faith of too many at this day, who yet would be accounted believers and true Christians, they pretend much strength in their hand of Faith to lay hold, and assure themselves of Christ and Salvation by him, but as for doing good, being rich in good works, ready to distribute, and being ready to communicate, to these duties their hand of Faith is altogether dry and withered.

Exhort. 1. To become Saints truly such: We have a powerful motive here from the great care of them taken by God and good men, Psal. 34.9, 10. O fear the Lord ye his Saints, for there is no want to them that fear him: The young Lions shall suffer hunger, but they which seek the Lord shall want nothing that is good.

When the Decree of Ahasuerus issued forth in favour of the Jews, many of the people of the Land became Jews; for the fear of the Jews fell upon them, Esth. 8.17. And since Religion hath been in fashion, and obtained favour, what a world of people are turned Jews, (i. e.) Professors, so the word Jew signifieth.

O let not the Pharisaical profession, and pretence of Saintship be so powerfull with us, as the real practice of true Sanctity, if we think it good to appear good, how much better is it really to be good.

Exhort. 2. Be pleased, [...], be ye willing to make some Contribution, some Communica­tion to the poor of the Saints in Savoy: Nay, as I understand, we need not read the words par­titively, the poor of the Saints, but the poor Saints, they are all poor: And poor they are because they are Saints, because they are dedicated and consecrated unto God; therefore they are plundered and spoiled, they are poor impoverished Saints.

There are a sort of rambling, lazy, grudging, runnagate poor, to whom yet we must shew mer­cy, we must make some Contribution: I confess they are some of them but poor Saints; poor they are, and we ought to extend our Charity even unto them; Si non homini humanitati: They are of our own flesh, and we must not hide our selves from those who are of our own flesh, how much less from those who are of our own Spirit, humble, meek, patient, &c.

As we then have opportunity, we must do good unto all men, even to unbelievers; God is good unto them, gives them rain from heaven, and fruitful seasons, and fills their hearts with food and glad­ness: And surely we ought to be followers of God, and do good even to such unbelievers; they are [Page 160] of Gods great houshold, how much more then should we be good to the houshold of Faith? Gal. 6.10. These of all other are most thankful to God, 2 Cor. 9.13. they are best able among all men to recompence us, and do us good with good counsels, strong consolation, powerful prayers, &c. and these are the better sort of good things, which are more communicable than Gold or Silver, or any outward Treasure, Bonum quo communius eo melius.

These are the poor Saints at Jerusalem, a people that fear God; here's [...], a peaceable people, yet live among those who are enemies unto peace: here's [...]. Ye have heard their Necessity, let us hear our Duty. The Duty is called by most honourable names, it's called Grace, [...], &c. See Notes on Psal. 112. Rom. 12.13. Distributing to the necessity of the Saints. To do good and communicate forget not, Hebr. 13.16. This doing good requires it self, for it is a more blessed thing to give than to receive, Act. 20. and the greatest good redounds unto our selves: Mark what a requital is promised, 1 Tim. 6.17, 18, 19. Mean time what we give to the poor Saints, we lend unto the Lord; what we have we are but stewards of it: And it's required of a steward that he be faithful: And the unjust steward will teach us a lesson, to make us friends of the unrighteous Mam­mon.

We have a REMEMBRANCER of these things, every one in his own heart, if we will listen to him: it may be our own case, we may as well want the help of those of Savoy, as they of Savoy now want our help: And therefore Remember them that are in bonds, as bound with them; and them who suffer adversity, as being your selves also in the body: Yea, our Lord and theirs will remember such bounty, Psal. 41.1, 2. Blessed is he who considereth the poor and needy, &c. Yea, he will remember it when we have forgotten it: The King of Saints will take it as done to himself, which is done to the least of his brethren, Mat. 25.34. And so he shall say unto us, Come ye blessed, &c. Wherefore let us go and do likewise.

NOTES AND OBSERVATIONS UPON I CORINTHIANS V. 7.

— [...].

Vers. 8. [...],—

—Christ our passover is sacrificed for us▪

Therefore let us keep the feast,—

THis is the fittest portion of Scripture that I could chuse, both for the time, the Anniversary Feast of Easter, and for the business in hand, the Celebrating of the blessed Sacrament, both which meet together, and centre themselves in this Text: so that if our devotions and attentions prove answerable, we shall not doubt but to keep this Feast, and re­ceive this Sacrament to the comfort of our souls, and the glory of our God.

The Holy Apostle being occasioned by a Reproof of the Corinthians in the former part of this Chapter, makes use of a paschal phrase for that purpose, vers. 5. Whence by way of digression, he falls to the opening of the Spiritual Passover, vers. 6, 7, 8. part of which is this Text, where­in is contained,

  • 1. The doctrine of the Passover.
  • 2. The application of it unto our selves.

We may resolve it into these particulars:

  • 1. Christ is the Passover.
  • 2. Christ is Our Passover.
  • 3. Christ is Offered.
  • 4. Christ is offered for us.
  • 5. We must keep the Feast.
  • 6. Because Christ our Passover is offered for us, therefore we must keep the Feast.

1. Christ is the Passover.

This word [...], or phase, among divers other significations, hath especially these Four, 1. The Angels passing over the Israelites, and their houses, when he destroyed the Aegyptians, Exod. 12.27. 2. The Sacrifice or Lamb, slain in memory of that deliverance, vers. 21. Mar. 14. 3. The Feast kept at the slaying of the Lamb, 2 Chron. 35. vers. 16-19. 4. The Ceremonial actions at the keeping of that feast, Exod. 12.2-11. Now whereas this Text speaks of such a Passover as is offered up, it's plain, that by the Passover, here is by a Metonymie, to be understood the Lamb in the Passover, or Paschal Lamb.

That Christ is the Passover, or Paschal Lamb, though the Text it self be enough to prove it, yet it further appears by the Analogies and proportions of such qualities and conditions as are observable in that Creature, or typised in the Paschal Lamb, and really found and expressed in Christ; some few of them shall excuse the Rest. As that innocency and harmelesness, that tolerancy and admirable patience remarkable in no Creature more than in the Lamb, hurting no Creature at all; there's the Lambs innocency, yet hurt almost by all, there's the patience: and in whom are these both so fully expressed, as in the Paschal Lamb, Christ Jesus? Who did no sin, nor was there guile found in his mouth; there's his notable harmlesness and innocency, who when he was reviled, reviled not again, when he suffered he threatned not, there's his patience, 1 Pet. 2.22, 23. And that it may appear to be the very patience of the Lamb, He was led like a sheep to the slaughter, and like a lamb dumb be­fore the shearer, so opened he not his mouth, Act. 8.32.

Such is the Lamb-like nature [...] Christ, and of the true Christians, they persecute no man living, but are persecuted of all; the Dogs rend them, such as bark at all they know not; the Wolves de­vour them, wolves, ravening wolves, wolves in sheeps cloathing, who seem nothing such, and there­fore the more dangerous. 'Twas ominous that Romulus and Rhemus were nourished by Lupa, a Wolf: the Romanists, and all who act them, as Revel. 13.11. like a Lamb, yet spake like a Dragon, and did the same things with the former beast, persecuted the woman, Revel. 12.13.

But besides these requisites, other qualities there are more especially belonging unto the Paschal Lamb. As,

1. That he must be perfect and without blemish, Exod. 12.5. So is the Son of God, perfect for ever­more, Hebr. 7.28. A Lamb without spot, 1. Pet. 1.19. 2. That it must be a male, though a weak Creature, yet of the stronger sex. So is Christ also strong and patient, Psal. 7.12, though patient yet strong; for we read, that the Lamb fighteth with ten Kings and overcomes them, Apocalyps. 17.14. 3. That he must be the Son of a year, Exod. 12.5. that is a true Lamb, so was Christ the Son of that year, that acceptable year of the Lord, as the time of Christ is called, Luke 4. That year which the Lord crowns with his blessings, Ps. 65.11. 4. That he must be taken from the Sheep or from the Goats, vers. 5. But how is that possible in Nature? If from the Sheep, how from the Goats? If from the Goats, how from the Sheep? The Jews ought from hence to have observed, (saith Gaudentius Brixien [...]s.) that the Law is Spiritual, Rom. 7.14. and spiritually to be understood: But this is pos­sible, and true in Christ, the thing signified by the type; for that Immaculate Lamb vouchsafed to take flesh of the Virgin, not only proper to the Patriarches, and Apostles; but of the very same lump with all mankind, He was found as a man, like unto us in all things except only in sin; a spot­less and harmless patient Lamb, yet accounted among the Goats, Marc. 15.28. 5. That brings in the fifth Analogy: That the Paschal Lamb must be taken from the Sheep, and from the Godts, and separate and kept up apart. Even so was Christ an holy Lamb, Hebr. 7. (holyness in the Hebrew signifieth separation; but lest that should not be plain enough, there is added) harmless, undefiled, and separate from Sinners, vers. 26. Such was the Paschal Lamb, and such was Christ the [...]s [...] ­over, the true Paschal Lamb, and such a Passover, or Paschal Lamb became us to have. For.

2. Christ is our Passover, that is the second.

But how can he be ours? It is the Lords Passover, Exod. 12.11. And the Lamb of God, Joh. 1. How then our Paschal Lamb, our Passover? True? But God hath given the World his only be­gotten Son, Joh. 3. and so he became ours; and the Son gave himself, Ephes. 5.25. and so also he is ours?

But for what is he ours?

A thing may be alienated, and passed over from one unto another, say the Lawyers, many wayes; as by bargain, sale, exchange, loan, farm, or free-gift: And which of these wayes is Christ ours?

Certain, not by sale or purchase, unless we buy him for nothing; for even for that price the Lord sells all Spiritual good things unto us, Esay 40. it was free gift then, and that out of meer love of the Father unto us: For God so loved the World that he gave his only begotten Son: And as free gift it was of the Son, and out of his meer love; For Christ loved the Church, and gave himself for it, Eph. 5.25. Why? These are glad tydings indeed: Have we then Christ for our Paschal Lamb? his innocency, patience, perfection, holyness and righteousness for ours? These are news to mankind worthy the message of an Angel, Luke 2. What need then have we to be innocent, patient, perfect, holy, and righteous? Christs righteousness is a perfect righteousness, and God hath given him, and he hath given himself unto us?

Certainly if this were all that is to be done, it were a very easie thing to be a Christian; but we must know, that Gods giving infers our receiving: But you will say, That is easily done; for what is more easie then to receive a gift? And what gift would we receive more willingly than this Paschal Lamb, that he may be ours? But we must further know, that neither every giving, nor every re­ceiving, makes this Passover ours; for as the Lawyers distinguish, there is Donatio mera, modalis, or ob causam interpositam.

Donatio mera, or meer gift, is the transferring the Dominion of a thing without prescribing what shall be done with it, or for it; so that the Donatarius, or he to whom it is given, is free and at liberty, and may do what he list; God gives not his Son upon these terms.

2. The Modal giving, or giving for some cause, is not to be understood for some cause precedent, for then it were not free gift, but recompense rather or requital: But we cannot be before hand with God, according to the Apostles challenge, Who hath first given unto him, and [...]t shall be recompenced unto him again? For of him, and from him, and to him are all things, to whom be glory for ever, Amen. Rom. 11.35, 36. But Gods giving for some cause, is meant for some end to be obtained in us; this end the Father intends when he gives his Son: God so loved the World, that he gave his only begotten Son, that whosoever believeth in him, should not perish but have the everlasting life, Joh. 3. And the same end is also intended by the Son, when he gives himself for the Church, that he might sanctify and cleanse it by the laver of water in the word of life, Eph. 5.26. Thus ye perceive, that every giving will not make this Passover ours; nor will every receiving make this Passover ours: For to receive this Passover, or [Page 163] Paschal Lamb, is to believe on him; so receiving, is expounded by believing by St. John, To as many a received him, gave he power to become the Sons of God, even to them that believe on his Name, Joh. 1.12.

But that's an easie matter too, for who believes not that Christ is his? And indeed if every Man may be his own Judge, it is a harder matter to find an unbeliever than a believer; one who hath not this Passover or Paschal Lamb for his own, than one that hath it: But every belief makes not this Passover ours, for the Devils believe, saith St. James, and tremble, because this Passover is not theirs: Nay, this belief alone was not sufficient for the holy Apostles themselves to make this Pass­over theirs; for therefore St. Peter exhorts the believers, such as were partakers of the same holy Faith, with the holy Apostles themselves, to add unto their faith virtue, and to virtue knowledge, and to knowledge temperance, and to temperance patience, and to patience godliness, and to godliness bro­therly kindness, and to brotherly love Charity.

Wherefore the rather, since we may have a false perswasion that Christ is ours when he is not, let us give all diligence to make our calling and election sure; and so much the rather let us be ex­horted in the fear of God to make sure of this Passover, that it is truly ours.

If any of our Temporal estates be called in question, what Right and Title we have to what we have, Oh how careful we are to make good our Tenure! yea, so careful we are, that we scarce sleep quietly till we make all sure: Are we so anxious for the assurance of a temporal estate, which we may either be deceived of by fraud, or may be wrested from us by violence, an estate that can en­dure with us no longer than for our life, which as St. James saith, is but a vapour? and shall we not much more make sure of our Eternal Inheritance, our Right and Title to this Paschal Lamb, to make it sure unto us? It's a terrible speech, that which St. Paul hath, 2 Cor. 13. Know ye not that Jesus Christ is in you, except ye be reprobates? I, I, that's the surest way of having Christ, to have him in us; and unless we have him so we are Reprobates, and Christ is not our Passover.

But would we be assured that Christ is ours indeed? then let us be his indeed: My beloved is mine (saith the Lambs Wife of the Lamb, Cant. 2.16.) how doth that appear? she adds, and I am his: And if we can truly say, that the Lamb is ours, as truly, and by the law of Relatives, we must say that we are his, as in Unity and Love, so also in likeness; for Amor transformat amantem in rem amatam, the love of the lover makes him like the party loved: wherefore as the Lamb is innocent, so must we be, 1 Cor. 18. as he is patient so must we be also, 1 Pet. 2.20. as he was perfect so must we be also, Luk. 6.40. as he is strong against sin so we also, 2 Tim. 2.1. as the Lamb is holy, so is the Lambs Wife also, Apoc. 19.10. and in a word, such as the Lamb is, such also must we be, shewing forth the Virtues of him who hath called us out of darkness into his marvellous light, 1 Pet. 2.9. Now try thy self therefore by these signs and marks of the Lord Jesus, whether he be thine and thou his or no? for if thou be mischievous, and hurtful, if impatient and furious, if unholy and unclean, the Swine, the Serpent, the Dragon, the Lion, the Bear, and the Wolf may be thine, the Lamb is not thine, unless it be to tear him, to devour him, to crucifie him anew: If any man have not the Spirit of Christ he is none of his; and if Christ be in us, the body is dead, because, of sin, and the Spirit is life by reason of righteousness: And if the Spirit of him that raised up Jesus from the dead dwell in us, he that raised up Christ from the dead shall also quicken our mortal bodies by his Spi­rit that dwelleth in us, Rom. 8.9, 10, 11.

But to the end, that no man might be deceived, but know infallibly whose he is, he speaks it painly, Gal. 5.19. &c. The works of the flesh are manifest, which are these, adultery, fornication, un­cleanness, lasciviousness, &c. But the fruit of the spirit (of Christ) is love, joy, peace, long-suffering, gentleness, goodness, &c. It may be these signs have discovered some man unto himself, at least, that this Paschal Lamb belongs not to him, or at least he is not so sure of it as he seemed to be before.

3. Christ our Passover is killed for us, or sacrificed, [...], which signifieth both: 1. It was kill'd, till they had a Temple and Tabernacle, Deut. 16.5, 6, 7. commanded, performed, 2 Chron. 35.1, 2.—10, 11. by the Priests and Levites. 2. In the evening, Exod. 12.6. when Christ was sacrificed, Matth. 27.46-50. Mar. 15.25.33, 34-37. And Christ is known to be slain in the evening, in the end of time, Hebr. 1.2. 1 Pet. 1.19, 20.—It must be eaten. 1. Not raw, or liv­ing, Exod. 12.9. 2. Not sodden at all. 3. But rosted. There is no Communion with his life unless before with his death: Not sodden, because the water mixeth it self with the flesh: the Law teaching the simplicity that is in Christ, 2 Cor. 11.3. Rosted with fire, to which the Spirit is compared, Matth. 3.11. through which he offered himself up unto God, Hebr. 9.14. This is the fire of Gods wrath which he suffered, being made a curse for us, Gal. 3.13. Jer. 4.4. 4. He must be all eaten.

Exhort. Let us keep the feast, [...]. How is that to be done? what? as Diogenes said, with better cloaths, and better food? Shall we think, that a Feast unto Christ is thus to be kept, That God is pleased with mens eating of flesh? by expression of outward joy and contentment in the flesh? This Opinion and Practice hath brought all the Christian Festivals quite out of credit. Nor do I urge the observation of dayes, but lament the great mistake between many of them who stood for them, and against them; and truly I fear much they are both out.

The keeping of this Feast, the Passover, what is it, but following of Chist in his sufferings. [Page 164] imitation of his death and passion? Therefore the Lamb must be rosted, and it must have a sawce made for it of bitter herbs, 1 Cor. 11.26. Phil. 3.10. 2 Cor. 1.6. Col. 1.24. Rom. 6.3. Zach. 12.10. Revel. 10.10. All was to be eaten up, the head, the legs, and the purtenance thereof.

For our better understanding of this, we must know,

1. That Christ hath been crucified, dead and buried in us, Gal. 3.1. yet were they no Jews, Hebr. 6.6. They crucifie to themselves the Son of God.

2. Slain by entertaining Sin and Satan; and chusing Barabbas before Christ: These are Trees twice dead, Jude vers. 12. who have twice crucified the Life, or Christ in them. Revel. 1.7. All Nations pierced him: and vers. 13. He was the Lamb slain from the foundation of the world. Zach. 12.10. They pierced the Father and the Son. Thus he was made sin for us, 2 Cor. 5.21. Divine Knowledge, Righteousness and Holiness hath been judged by the evil world unrighteousn [...]ss and errour, by the learned and ungodly of the world, 2 Thess. 2.4. They said Christ was a deceiver, one that had a devil: so was Truth in Paul called Heresie. We have called evil good, and good evil, &c. Isai. 5. Thus Isai. 53. Christ hath suffered all this.

When we are exhorted to keep the Feast, it is to suffer with him: Thus the eating of his flesh, &c. it is shewing forth his death, 1 Cor. 11. By repentance from dead works; fighting against Sin and Satan, suffering with Christ outward afflictions, and inward grief, and anguish in the leaving and crucifying of sin and coruption; for we cannot part with any beloved thing without grief, dy­ing unto sin, and crucifying the old Man, Rom. 8.13. For as by the entrance and coming in of sin into us, the life died in us; so by the return and re-entrance of righteousness sin must die and be crucified in us, Rom. 6. This is eating the passover with bitter herbs. If we eat his flesh and drink his blood, we dwell and live in him, and he in us, Joh. 6.

NOTES AND OBSERVATIONS UPON I CORINTHIANS IX. 24.

[...].

—Sic currite, ut comprehendatis.

—so run, that ye may obtain.

HOly things require holy preparations unto them, and by how much the more holy, by so much the greater preparation; as therefore the Quadragesima, and so the whole time of Lent was appointed by the Primitive Fathers, as a preparation unto Easter, as the Disciples prepared, that they might eat the Passover with our Lord; so Quinquagesima, Sexagesima, and this present Septuagesima, are preparations unto that tempus Quadragesimale, which we call Lent.

And the Epistle for this day, out of which I have taken this Text, presents us with a preparation most severe, most laborious, and most earnest, such as is to be performed with­all our might; such as is the running of a race, before the receiving of the prize; such as is the striving for mastery and victory before the gaining of a Crown, a wearisom and painful task; For know ye not, that they who run in a race, run all, but one receiveth the prize, &c. And every one that striveth far mastery is temperate in all things: A painful, a wearisom task, yet no greater; no heavier than our Apostle himself gives us example in himself of performing; For I (saith he) so run not as uncertainly, so fight I, not as one that beateth the air; yea, and he shews us a means how we may perform it, and that also in his own example, for I keep under my body (saith he) and bring it into subjection, &c. Thus (saith he) I run, and so run ye that ye may obtain.

So that ye perceive the Text is a continued Metaphor borrowed from the Olympick Games, and exercises well known to the Corinthians, to whom he wrote: According to which in these words, these Three points are contained:

  • 1. The Christian Life is a race.
  • 2. There is a Prize propounded to the runners of it.
  • 3. They who run it, as they ought, shall obtain the Prize.

The Two former shall make way to the third; 1. Spiritual things have no name of their own, but borrow their names from things obvious unto sense, especially such as we see and hear. Now of things obvious unto sense, local motion, or moving from place to place is the most com­mon and best known; whence it is, as Aquinas observes, that spiritual motions are most what signified by it: The Spiritual life therefore consisting of manifold spiritual motions and actions is signified by this well known motion and action of running. Wherein 1. Some things there are proportion­able and answerable unto a race. 2. Other things unlike and disproportionable unto it: They both agree, especially in these resemblances.

1. A certain way and space was wont to be laid out and determined for those who ran a race, which they called [...], about a furlong. That which answers to this in the Christian Life is the Law and Commandment of God, for that is a way, and the Saints run that race, I will run the way of thy Commandments (saith David) the same race which Christ himself and his Apostles ran, Psal. 19.3-6. and at the seventh verse, he tells us what that race is; The law of the Lord is perfect, converting the soul, which Psal. 18 he calls the perfect way, vers. 29. By thee I have run through a troop, and by my God I have leaped over the wall. As for God his way is perfect; the word of the Lord is tryed.

2. This way laid out for a race is usually as clean, as plain, as straight as may be: And the sta­tues of the Lord are right, and the commandments of the Lord are pure, Psal. 19.8. The right and [Page 166] straight wayes of the Lord St. Paul calls them, Acts 13.20. And are not my wayes equal O house of Israel, saith the Lord, Ezech.

3. But more neerly they agree in one common nature, they are both actions both in motion, Idem est non agere, & non esse, 'Tis all one in a sort to do nothing, and to be nothing; whence it is that St. Paul defineth this by well doing, Rom. 2.9.

4. Hence also it is, that they are both continued and not interrupted, for were a motion inter­rupted and broken off, 'twere not one motion, but many motions, saith the Philosopher; not one race but many races: and therefore ou [...] Apostle further describes it to be continuance in well doing.

5. And therefore by succession, and one part after another, from grace to grace, strength to strength, as in running, we take one step after another, so St. Paul describes it, Rom. 4.12. A walking in the steps of the faith of our father Abraham: But though he saith walking, his meaning is not, an easie pace. The word is [...], which signifieth to go, and according to a propriety of speech in war, to proceed, or march forward against our spiritual enemies, treading in the steps of our father Abra­hams faith, by which we overcome the world, 1 Joh. 4. whence [...], signifie ranks and files of soldiers, marching orderly against their enemies, which is not alwayes fair and easily, but as need and occasion requires, speedily and swiftly. Running is the swiftest motion that a man can have on foot: In omnibus operibus tuis esto velox, be quick and swift in all thy works, saith the Wise Man, Ecclus. 1.

6. There is no stay at all allowed in this Spiritual Race, except only to enquire and learn our way, and that must be as speedily as may be. Be swift to hear, saith St. James, but slow to speak; quite contrary to the custome of many of our religious pratlers, talkers, who place all this Christian Race in hearing and talking; when that's but only the hearing and learning of our way: We must be swift to hear, which is our way, and then run on speedily, as the Prophet commanded his ser­vant, salute no man by the way: not to run on churlishly and doggedly, as the ill fashion is of too too many, but to spend no tune in unnecessary complement.

But is there no time for recreation?

Yes, but no time must be lost in that, it must be like the travellers Inn to bait at a little, and re­fresh himself, as the Angels did with Abraham, and so away the more ably and chearfully, à carce­ribus ad metam, from the beginning of the race to the end.

7. As in a race, there are carceres, repagula, [...], the beginning, whence the run­ners set out, so in this spiritual race, there are carceres too, there are repagula, but somewhat of another sence; Bring my soul out of prison, saith the Prophet David, Psal. 142. The prison of sin, and the band's of death, Act. 2.24. And I will run the way of thy Commandments when thou hast set my heart at liberty, Psal. 119.32.

8. And as there is [...] and [...], as they properly call it, an end, and a mark of the bodily race; so also there is to the race of the Christian Life, the mark of the high calling of God in Christ, Phil. 3.14. which is not only [...], the end of motion privatively, but as that also signifieth; the reward positively, for such a reward or prize was propounded to them who ran a race, and such an one is necessarily to be understood in the Text, which St. Paul expresseth in the forenamed place, Phil. 3.14. I press toward the mark for the prize of the high calling of God in Christ: And St. Peter promiseth the same to those who run this race, that they shall receive the end of their faith, the sal­vation of their souls, 1 Pet. 1.9. And as in the Olympick games, they had their Judges, called [...] and [...], such as propounded the prize, excited the runners and disposed of the re­ward according to the endeavour of those who ran the race: so also in this Spiritual Race, we have our [...], (so Plato calls him) God who propounds the prize, and stirs us up to run for it, and rewards every man according to his works: To him who by patient continuance in well doing seeks for glory, and honour, and immortality, eternal life: I have finished my course, or run my race (saith St. Paul) and henceforth is laid up for me the Crown of Righteousness, which God the righteous judge shall give me, 2 Tim. 4.8. But howsoever this similitude runs as ye may perceive on many feet, yet as we are wont to say, Omnis similitudo claudicat, on many feet also this is lame; for,

1. The Bodily Race was wont to be in a broad way, this Spiritual Race in a very narrow way, Matth. 7. 2. That Race was but [...], two hundred paces at the most; the spiritual Race is a long way, and requires all our life to run it. 3. Those bodily exercises profited but little, nor doth God delight in mans legs, Psal. but the race of Godliness is profitable for all things, 1 Tim. 6. 4. In that many run, but one received the prize; in this many run, and many receive the prize. 5. In that one runs that he may get the prize from another: In this every man runs to get it for himself, and incites and stirs up others to get it for themselves, and wisheth they had it; would God all the Lords people could prophesie, saith Moses; and St. Paul, would God that all they that hear me this day, were even such as I am. 6. In that, the reward according to the finite nature of commutabile bonum, the mutable good is intirely possessed by one alone: In this, according to the nature of incommuta­bile bonum, the reward is common unto all, intirely possest by all, nor hath one the less, because an­other shares with him; as we say of a common nature, this or that man is never a whit the less a man, because another is so. 7. In that the reward was far less than the pains: ‘[Page 167] [...].’ a corruptible crown, a few apples, a little pursley, a branch of a palm; In this infinitely greater, as if a King should say to his Son, run up this hill and take the Crown: afflictions are not to be com­pared with the glory that follows. 8. In that 'tis given, or rather passed to desert, in this it is given out of Grace, the wages of sin indeed is death: But St. Paul presently varies the phrase, when he speaks of the reward, The gift of God is eternal life: Thou Lord art merciful, for thou rewardest every man according to his works.

These, and such as these are the Analogies, and proportions, and the disproportions, and dissimili­litudes between a Christian life and a Race, and the prizes and rewards of both, which are the two first points of this Text, running for the prize, and obtaining of it, which make way for the third; The manner of running effectual for the obtaining of the prize: [...], &c. sic currite, so run. This [...], this so, is not only the note or sign of the latter part of the similitude, which we call Reddition, but in Scripture it signifieth as much as aequum est, par est, officium est, that which is equal, fit, and ones duty to do, that which is just and ought to be done; for so ye may observe it to be used in divers places of Scripture, where there is no evident similitude; which proceeds from the He­brew [...], which is of both significations: Thus Numb. 27.7. the daughters of Zelophead speak [...], thus the Lepers reprove themselves, 2 King. 7.9. [...], it is not so, or the thing is not right which we do; and 2 King. 17.9. the Children of Israel did things [...], things which are not so, wicked things, things which were not right, as we there turn it. In this notion St. Matthew useth the word [...], Matth. 24. Blessed is the servant, whom his master when he cometh shall find [...], so do­ing, (i. e.) doing his duty, or, doing as he ought to do: so also St. Paul, Phil. 4.1. [...], even so stand in the Lord, (i. e.) as ye ought, and your bounden duty is, persist and stand in the Lord: And in this Text, so run (i. e.) as ye ought, and it is your duty to do.

But how is that?

1. Sincerely, without hypocrisie: The Greeks had some Games which were called, saith Pollux [...], Hypocritical, Histrionical; our Christian Race must not be such, but sincere, up­right, as in the sight of God, God beholding us, yea, and we beholding God, and eying him, as our eternal reward, as he told our Father Abraham, Gen. 15.1. which cannot but produce patience and perseverance; Moses endured beholding him who is invisible, Hebr. 11.27. As also a good will: [...] and [...], (this contention in this Christian Race) they say comes from [...], and [...], valde volo, intimating great willingness to run, and the intensions of the will command the feet; the affections they are the feet, and therefore all our heart is required, all our strength; a strong man to run a race, Psal. 19. Thus, thus if we run we shall obtain the prize.

And great Reason there is, so we should, whether we consider,

1. The great [...], the great [...], the great rewarder of the Christian runners, he hath irrefragably decreed it; and if we ascend higher, we shall find reason for it in the nature of God, for so his Righteousness inclines him; that's tutela bonitatis, as Tertullian calls it, the guardian of God's goodness, whereby he manageth his bounty toward his Creature; whence it is, that he hath engaged his truth, his word, his promise, the faith and credit of all his Prophets and Apostles, his Oath, his Son himself: And all that he who sincerely, couragiously, patiently, constantly and wil­lingly runs this Christian Race, shall undoubtedly obtain the prize; I have finished my course, hence­forth is laid up for me a crown of righteousness, which God the righteous judge shall give me at that day, and not only to me, but to every one who loves his appearing, saith St. Paul, 2 Tim. 4.8. which Justice or Righteousness is not according to the estimation of merit or desert, but in correspondence and answer to his own promise: For should God enter into judgement with his Servants, and ob­serve the weak hands and feeble knees, the remisness and laziness of many true runners of this Race; Lord, who should stand, much less run? Psal. 143.2. And therefore our gracious God, who is here said to be a Righteous Judge, and to render unto his runner the Crown of Righteousness, is else­where said to crown his Saints with mercy and loving kindness, Psal. 103.4. and graciously tempers both together; Thou Lord art merciful, therefore thou rewardest every man according to his works: which he doth, to display his righteousness, his grace, his mercy, his power and wisdom: For the searching eye of that one [...], doth easily pierce through the fair varnisht out-side of Piety and Religi­on, common to true and hypocritical runners of this Christian Race, and such as deceive and gull the most perspicatious and quick-sighted of us mortal men, whose knowledge is bounded within the outward surface of things; for even for this purpose the eyes of the Lord run to and fro thorough the earth, (saith Hanani the Seer, 2 Chron. 16.9.) to shew himself strong in behalf of those whose hearts are perfect toward him.

These Reasons, and the like may be considered in regard of God, the judge of this Christian Race.

2. In respect of the runners themselves, there's a double necessity lies on them, Praecepti and Me­dii: 1. 'Tis Gods command in the Text; and 2. The only means of obtaining the prize to run for it; never yet was any man comprehensor, but he was first viator: Whence I can but wonder that any man should interpret this Race to be our natural life, as if he had begun it, who hath begun to live [Page 168] and breath the common air, and he had finish'd it, who had lived threescore and ten years, and so died. Little do they consider that place of Isai. 65.20. That the Child (according to natural life) shall die an hundred years old (according to spiritual life) but the sinner, being an hundred years old, shall be accursed: They consider not, that old Nicodemus, who had now well nigh finished the course of his natural life, was to begin the Race of his spiritual life, Joh. 3. That young Enoch, in comparison of his Son Methuselah, being made perfect, in a short time fulfilled a long time, saith the Wise Man, Wisd. 4.13.

Observ. 1. The condition of men in their natural and sinful life; they are runners.

Observ. 2. The prize of the high calling of God in Christ, it is not born with us, 'tis not at home with us, but in a sort absent from us, Hebr. 12.1. Vulg. Lat.

Observ. 3. Every endeavour will not serve the turn, we must so run, ad propositum nobis certamen.

Object. But we ought not to run, for our strength is to sit still, Isai. 30.7. how then to run? & qui credit non festinet? Isai. 28.16.

Answ. 1. We must fit still in that sence, that we are to rest from our own works, Hebr. 4. we must sit still, and rest from our own way, for non est volentis, non currentis, Rom. 9. but we must go, yea, run in Gods way: So likewise, he that believes let him not make hast, namely in his own evil way: But the parallel place, Rom. 9.33. is, he that believes [...], so the LXX hath it also, and the Chaldee Paraphrast, so that the Hebrew may be suspected to be [...] for [...]. This is the age wherein the Prophet Daniel saith, Dan. 12. Men shall run to and fro, all the prize gained is knowledge; and indeed much running there is, but little running so, little running well, and there­fore much it is to be feared that there is but little obtaining. Some run indeed but not with all their might: The Forerunner, our Saviour, is like a Giant, or strong man to run his race, Psal. 19. and his steps we must follow, otherwise we fail in the intension. Others run, but not in all the wayes of God; David would run in the way of the Commandments, not of one or few of them, these men run well, according to the First Table, or at least they will perswade us so; but run not in the Second; such are they who over-reach men, and go beyond them under a pretence of holiness; such as think, if they can be but a little demure, and refrain from open and scandalous sins, they have obtained presently; No, no, 'tis not so easily gotten, Multa tulit, fecit (que)They think it is but a step or two, we see them better in the beginning, or the end of the race— [...], these fail in the entrance of them: Others run well, and with all their might, but soon give over; When thou sawest a thief, currebas cum eo, Psal. 50. such runners were the Galatians; Currebatis benè, ye ran well, as saith the Apostle, and what hindered ye, &c. these fail in the radica­tion: Others run too, but with the weight that presseth down; thus the wrathful and angry man runs headlong, and over-runs, but obtains not, for the wrath of man works not the righteousness of God.

The proud Man stalks, and goes in such a majestick pace, that [...], he comes short of the mark, he looketh so high that he misseth the low way: The covetous Man lades himself with thick clay, yet he'l run to, though his feet, his affections be clogged with earthly things: The glut­ton will run, though he be a slow-belly, and the drunkard, though the way be too narrow for him to reel in: The sloathful man will run a little too, but there's a Lion in the way; the Devil he com­plains of, and he feigns impossibilities of running the way of Gods Commandments: and this con­ceit must needs make a man sit still, or soon give over, for 'twere no other than to exhort a man to run over the Church: The Letcher will run too; though an Whore, saith Solomon, be a deep pit in his way.

These run all, but make no progress at all in the wayes of God, Movent se, non promovent, they are still in iisdem vestigiis, like an horse in a mill, they go round and round, a man may find them where he left them along time after: they run the Devils race, ambulant in circuitu. Others think they have run enough, if they have out-run their next neighbours: the great Judge of this Race he regards not that, but who comes neerest to the mark, and that is [...].

But what shall we say to those whose feet run to evil, and make hast to shed blood, Prov. 1.16-6.18. Isai. 59.7. Psal. 59.4. Alas, these do not so run that they may obtain; and yet the most men run one of these blameable wayes: Alas, what comfort then is there in this Christian Race?

Thou runnest alone, and yet thou art not alone, for God is with thee: Look unto Jesus the author and finisher of thy faith, Hebr. 12. Look unto Abraham the rock out of which thou art hewn: God call­ed him alone, Isai. 51.2. God called this righteous man to his foot, to run with him, Isai. 41.2. David was like a sparrow alone, Psal. 102.7. and Job 23.10, 11. Behold, he knoweth the way that I take when he hath tryed me, I shall come forth as gold; my foot hath held his steps, his way have I kept, and not declined, even so comfort and chear up thy self whosoever thou art that runnest alone.

But alas, I have many observers, and as many enemies, (the Hebrew [...], signifieth both) and if my foot slip they rejoyce greatly at it, Psal. 38.16. But the dogs bark at them that run, not at them that go easily, or silent; God gives his Angels charge over thee, &c. Psal. 91.12. and he will not suffer thy foot to slip, Psal. 121.3. Prov. 3.23. Though thou run thou shalt not stumble, Prov. 4.14.

But alas, few, very few there are who run this Race.

True, there are but few, so there are few pearles, yet more there are than thou knowest of, as [Page 169] God told Eliah: But what if there be but few? yet one of them is worth ten thousand others; and better it is to go alone to heaven, than with a crowd to hell. Embrace we the Apostles Exhor­tation in the Text; so to run that we may obtain. Consider I beseech you how reasonable this Ex­hortation is: As for the prize it self, what is it, but heaven and happiness, but life eternal? what else but a crown of righteousness, a state of glory to be reveiled in us? but to be enstated in that life which shall last for ever? what else but to be like unto God himself? what else but to be parta­kers of the Divine Nature? what else is this prize, this reward, but God himself? I am not able to express it fully, nor can any man who hath not attained unto it; will ye hear the Apostles descri­ption of it by way of gratulation unto the Hebrews, who had now many of them finished their course; Ye are come uuto Mount Sion, unto the city of the living God, the heavenly Jerusalem, to an innumerable company of Angels, to the general Assembly and Church of the first-born, that are written in heaven: to God the judge of all, (those who run this Christian Race) to the spirits of righteous men made perfect, and to Jesus the Mediator of the New Covenant, and to the blood of sprinkling, that speaketh better things than that of Abel: 'Tis true indeed, this prize is very hardly, and with great difficulty attained unto: strait is the gate, and narrow is the way: And 'tis a very rare thing too, one of many obtains this prize, few there are that enter into it: But this commends it, for [...], the best things are alwayes the hardest to come by. Besides, sure I am, ungodly men weary themselves in their wayes, and take as much, if not more pains to attain unto their own destruction, than these Saints of God need take in their way unto everlasting life. Observe, I beseech you their confession and complaint, Wisd. 5. Add hereunto this necessary condition, all the promises depend on it.

But what need all these incitements to obtain this prize?

There is a sort of men, who are verily perswaded they have obtained the prize already, they are so sure of it, you would not think it; they do but imagine that they are comprehensores, that they have obtained, and their race is run; that's a short cut indeed: surely St. Paul was of another mind, who feared to be a Reprobate unless he ran. The case of these men is, as when an hungry man dreams, and behold he eateth, but he awaketh, and his soul is empty, Isai. 29.8. Or, as when a thirsty man dreameth, and behold he drinketh, but he awaketh, and behold he is faint, and his soul hath appetite.

These men are in a deep sleep of sin, they are yet in ipsis carceribus, but in the very beginning of the Christian race, yet they dream, they have finished their course, and obtained the prize, and all is done. O that the Lord would awaken these men, and open the eyes of their understandings, that they might see, that all the race which they suppose they have run, is but a meer dream. They that are not deluded by their fancy, and list to hearken after some means and helps to finish their Christian race, may understand, that to the running this course there's more than a fancy required, there's a real work needful: 'Twill cost us all the pains we can bestow, all the time we have, and the time we have lost must be redeemed by double diligence; as a man would do that hath lost ground, and is left behind his company, [...], he comes short of the glory of God; and all this, because even the righteous shall scarcely be saved.

The first thing therefore to be done, is the choice of our way:

There are two known wayes in Scripture, the way of life, and the way of death; and that which they say befel Hercules, 'tis true of every man; to every man, there are not wanting those who perswade him to run in one or other of these wayes: Moses set them both before Israel; I call heaven and earth to record this day, that I have set before you life and death, blessing and cursing; there­fore chuse life, saith he: if we enter this way of life, we must of necessity avoid the way of death; Enter not into the path of the wicked, and go not in the way of evil men, avoid it, go not near it, turn from it, and pass away; so the Wise Man instructs the young traveller, Prov. 4.14, 15.

Now therefore, if you desire to enter into this way of life, and so obtain the Crown of Life, let us consider them both, as Esdras hath set them down, 2 Esdr. 7.6. &c. A City is builded (saith he) and set upon a broad field, and is full of all good things: There's the prize set before the runner. The way followeth, the entrance thereunto is narrow, and is set in a dangerous place to fall, like as if there were a fire on the right hand, and on the left a deep water, and one only path between them both, even between the fire and the water, so small, that there could but one man go there at once: If this City were given a man for an inheritance, if he shall never pass the danger set before it, how shall he receive this inheritance? and even so saith the Lord is Israels portion: And even such is the way that we must run, lying between fire and water, between the fiery irascible, and watery concupi­scible; between wrath, anger, fierceness, and other fiery passions of the irascible, and covetousness, uncleanness, voluptuousness, and other watery affections of the concupiscible. Of this very way our Saviour speaks, Matth. 7. but besides the straitness of this narrow way, we have enemies before us, and enemies pursuing after us; as Jacob coming out of Padan Aram, was pursued by Laban, and met by Esau; this is our travellers way: alas, what shall we poor travellers do in these great straits?

1. We must lighten our selves of all things whatsoever makes us unfit for this Christian Race, and these especially are the burden of unnecessary cares for the things of this life, Matth. 6. of this read 1 Cor. 7. And therefore the runners of the Olympick Race were wont [...], to eat and drink just so much as was necessary, and no more; as those who contend here, are temperate in all things, and the Apostle kept under his body.

[Page 170]2. Another heavy burden is the burden of known sins, the burden of which the Apostle speaks; Hebr. 12.1. Lay aside every weight that presseth down, and the sin that so easily besets us, and then run with patience the race which is set before us. As the runners were wont to lighten themselves for their race, even of their ordinary cloaths, only to put on a white linnen garment; and so must we put on the emblematical white linnen garment, the garment of pureness and innocency; the fine lin­nen, saith St. John, is the righteousness of Saints, Apoc. Thus fitted for our journey, that we may the better [...], and finish our course with constancy, firmness and perseverance, maugre all the power, subtilty and malice of our enemies, 'tis needful that we put on [...], the whole armour of God, [...], was one of the five bodily Olympick Exercises, but of all other the Apostle commends Patience unto us, run with patience the race that is set before us, Hebr. 12.1. which is very needful for us saith he, and that in two respects; for where in running there is [...], the runner draws one foot after, and sets another forward; patience is needful both for the withdrawing the foot from evil, as the Prophet speaks, and for the setting it forward to the doing of good. The evils are outward and inward 1. Outward evils are discouragements from the world and Satan, as open violence: 2. Subtil allurements, false Principles, as this for one, which is too ordinarily received by many, as if it were an Article of their Faith, that they cannot finish their race, and that it is impossible they should. A principle which is the greatest impediment of all other, to the finishing of this Christian Race, and that which men the soonest of all other yield unto, because proclives ferè sumus à labore ad libidinem, and love our ease well; and therefore we are loath to hear of taking any pains, though for our salvation, and therefore more perswade us to this way than the other: See an Example of this, ten of the twelve spies, Numb. 13. said, they were not able to go up to take possession of the promised Land, the prize of their race out of the Land of Aegypt, only Josua and Caleb, they affirmed they were well able to go up, and overcome it: And the Lord gives a rea­son, Numb. 14. They were men of another spirit, they had the spirit of patience, and therefore they only entred the Land of Promise; so shall we, if we run with the same patience the race that is set be­fore us, looking unto Jesus, the same Josuah there typified, who for the joy that was set before him en­dured the Cross, despised the shame, and is set down at the right hand of God, him let us fellow, like Ca­lebs, men of heart and courage, so the word signifieth, who was the Son of Jephunneh, aspect or fight, and let us look unto him, who endured such contradictions of sinners, lest we be weary and faint in our minds. Let thine eyes look right on, &c. This patience is as needful in regard of enduring the assaults of inward evils, as suggestions of our own flesh; refrain thy foot from evil, manibus pedibusque.

2. As needful this patience is for the doing of the will of God, Rom. 2.7. Hebr. 10.36. when we run thus, [...], shaking our hands, &c. and keeping our [...]eet from evil: As Salvianus tells of one Lades, that he ran so swiftly, that he left no mark in the ground he trod on. When we run thus willingly, constantly, and with all our strength, then God the [...], the judge of the race, he leads us in right paths; so that when we go our steps are not straitned, and when we run we shall not stumble, Prov. 4.12. Confer 2 Chron. 16.9. which because we are not able of our selves to do, let us pray unto God that he will draw us, and we will follow him, and run after him, Cant. He sends his terrour on our enemies, (as on Laban, that he hurt not Jacob) on all the people and nations round about, that they pursued not after the Sons of Jacob. When thou goest through the fire, and through the water, saith he, I will be with thee. The Church confesseth it to be true, we went through the fire, and through the water, and thou broughtest us to a wealthy place; Even thither bring us safely we humbly beseech thee, &c. Now unto him that is able to keep you fram falling, be Glory, Jude vers. 24, 25.

NOTES AND OBSERVATIONS UPON I CORINTHIANS X. 3, 4.

[...].

[...].

And did all eat the same spiritual meat:

And did all drink the same spiritual drink: (for they drank of that spritual Rock that followed them: and that Rock was Christ.)

MOst true is that, Novum Testamentum est velatum in vetere, vetus Testamentum est re­velatum in novo; wherefore it being my scope and intention, long since declared, to discover Jesus Christ yesterday under the Old Testament hidden in Types and Figures (a work of long time) I take all opportunities to advance that design.

The Apostle commemorates Gods benefits exhibited unto the Fathers, and their participation of them in their egress, and going out of Aegypt, vers. 1, 2. and in their progress or going on in the wilderness towards the Holy Land, in vers. 3, 4.

1. In the former we have the Sacrament of Initiation, holy Baptism typified.

2. In the latter, the Sacrament of Consummation, and holy Communion represented unto us the Spi­ritual meat, under the type of Mannah, Exod. 16. the spiritual drink under the figure of water out of the Rock, Exod. 17.

1. The fathers all ate the same spiritual meat.

2. They all drank the same spiritual drink.

3. They drank of the Rock that followed them: that Rock was Christ.

What is meant by

  • 1. The meat, [...].
  • 2. [...], Spiritual.
  • 3. The same spiritual meat, [...].
  • 4. To eat, [...].
  • 5. The Fathers.
  • 6. All the Fathers.

1. Meat. There is an outward and an inward man, and both to be nourished, and therefore in Reason there must be a nourishment proportionable unto both; and because there are certain growths of both, a Childhood, and Youth, and Old Age, there must be a proportionable nourish­ment for these degrees of Age; There is milk for babes, and strong meat for young men, 1 Cor. 3. The word there is [...], as here [...], strong meat; and our Saviour speaking of his body, saith Joh. 6.55. my flesh [...].

2, And this is that which is called [...], that is the true meat opposed to the typical meat or bread; for so Joh. 6.63. and the spirit is truth, Joh. 5.6.

3. The same, [...], the very same spiritual meat, (viz.) the same that we now eat of in the Sacrament, not corporal but spiritual; for the corporal meat unto them was Manna, Exod. 16. un­to us is bread, 1 Cor. 11. Mannah, what it was, was the Israelites question: See Notes in Rev. 2.17. but the same spiritual bread, Manna, and spiritual meat, both the Fathers and we feed upon.

4. They ate, (i. e.) they were partakers of, as we are; what it is to eat, see Notes on 1 Cor. 11.26. The simile, partakers, &c. dissimile, meat changed in our bodies; the Spirit changes our bodies into it, as cions the stock; receive the engrafted word: natural meat renews life, the Spirit gives life; unless we eat the flesh of the Son of Man we have not eternal life; it cleanseth us.

5. The Fathers, (i. e.) all they who came out of Aegypt: and our Fathers they are, and we their [Page 172] genuine Children, if we come out of the true and spiritual Aegypt, Mich. 7.15-19. These, no doubt, ate of the same spiritual meat, even the Word of Life, the true Mannah, Exod. 16.16. Man shall not live by bread only, but by every word that proceedeth out of the mouth of God.

6. All the Fathers ate of it, it was their nourishment for many years together.

Observ. 1. This discovers their great errour, who undervalue the Old Testament, and Gods dis­pensations toward the Fathers of Old, as impertinent, and not belonging unto them: Had they not the same Word, the same Sacraments, the same Baptism, the same Communion of the body and blood of Christ? Act. 26.22. Saying none other things than those which Moses and the Prophets said should come. The Gospel is the same that he promised before by his Prophets in the Holy Scriptures, Rom. 1.2. And they had it preached unto them before us, Hebr. 4. Our Saviour gives his Disciples a summary of all he had spoken to them in the dayes of his flesh, and withall a breviate of the whole Gospel, written in the Old Testament which he opens unto them, Luk. 24.44, 45, 46, 47. Joh. 5.39-46. It was called bread, Gen. 14. and the flesh of Christ, Joh. 6. and the body of Christ, Matth. and bread again, all one and the same thing spiritually; They all ate the same spiritual meat: Mul­tis modis significatur, quod uno modo impletur.

Observ. 2. Hence appears that effect of the Sacrament, the holy Sacrament doth not only con­firm grace, but encrease it also: I speak not of the outward receiving of bread and wine, but of that inward and spiritual receiving of that viaticum spirituale, those viands and nourishments exhi­bited unto us by Christ; for whereas the holy Sacrament is compared to nourishment, meat and drink, wherein can the Analogie more properly be, than in the encreasing of that Grace inwardly, which answers to the aggeneration, and encrease of the body outwardly? Besides, whereas the end of this holy Sacrament, is to shew forth the Lords death, by a daily dying unto sin, we daily increase in Grace and Righteousness, for the more Sin is subdued, the more Grace abounds, the more our pride is mortified, the more is our humility quickned, the more envy is extinguished, the more is our love enflamed towards God, and Man, our Neighbour, and our Enemy.

Observ. 3. The nature of a Sacrament; the Sacraments offer some one thing or other to our sence, and insinuate another unto our understanding and consideration, as the Circumcision, Pass­over, Mannah, Bread; sursum corda.

Observ. 4. The Unity of the Church from the beginning hitherto; the Apostle concludes it from the participation of the same Sacrament, vers. 17.

Observ. 5. The near union of us who partake of the same bread; even as the body, and all the members of it, are one by participation of the same bodily nourishment.

Observ. 6. The Sacrament is compared to meat and drink, and therefore often to be received, as in the Primitive Times it was wont to be daily, Act. 2.46. as men receive nourishment daily; for doubtless there ought to be daily a mortification of sin, a daily bearing about in our bodies the dying of the Lord Jesus, &c. Some men would think themselves half famished if they should have but one Sermon a day, though they practice not half of it all the week after, yet are we content with the Sacrament once a month. The Word is the food of the Soul, they say, and therefore as they eat two meals a day, so they would have two Sermons. And is not the Sacrament expresly called Spiritual Meat, and will once a month, nay, once a year suffice for receiving of it?

The Prophet Daniel tells us, Dan. 9. That the Sacrifice and Oblation should cease, and the abomi­nation of desolation should stand where it ought not. The Devil knew well enough what he did when he caused the daily sacrifice to cease. The Church of Rome layes the blame upon us, and we return the blame upon them: See Notes in Zeph. 1.7. When we discontinue the Sacrament, we do, as it were, let loose the Devil to tempt us, and to work in us all ungodliness, who is bound by the stronger one, and his spirit of mortification, full well he knows, that the holy Sacrament is a Love-feast, and a notable expedient for the encrease of Christian Love and Amity, Matth. 24. Because in­iquity abounds, the love of many grows cold.

Let them take notice of this, who hinder the frequent administration of this Sacrament, I believe the most notable intermission of it in the Church hath been in these late times of Dissention: and though many causes have concurred to make the times disastrous and unhappy, yet this seems to be one among them, and not the least, namely the discontinuance of this Holy Communion, which hath been as it were a disjoynting and dismembring the body of Christ, an alienating and estrange­ing mens Christian affections one from other; so that we come not so often together to profess our Christian Union with our Head, and one with other, and when we come together, it's oftentimes not for the better but for the worse.

Repreh. Our disorderly assembling of our selves together to eat the spiritual meat without due preparation, without preceding examination of our selves: See Notes in 1 Cor. 11.28.

Beloved, I cannot but hold forth the Word of Life, both the audible Word by preaching it, Phil. 2.16. and the visible Word by administring it: I find the Minister engaged to do both. If any un­prepared and unexamined come, and eat of that bread, and drink of that cup, the peril is his own, Luk. 22.21. Judas intruded at the first Institution of the Supper, and our Lord admitted him, who yet knew his heart. Although means have been used, and the Minister and others have endeavoured to try the fitness and worthiness of those who Communicate, yet who of us all can enter into the hearts [Page 173] of men: I the Lord search the heart, Jer. 17.10: yea, he alone, 1 King. 8. and there, no doubt, the true Supper of the Lord, the true and spiritual meat is eaten, Revel. 3.20. And from the heart are the issues of life: the outward conversation proceeds from thence, which whether we will or no will discover it self; out of the abundance of the heart the mouth speaks, the hand works, the foot walks, the whole life comes forth from thence, and manifests it self: and therefore let me tell thee who ever thou art, who comest hither for custom and formality sake, to eat a bit of bread, and drink a sup of wine, pretending thy self a worthy guest, and one who hast prepared thy self, and judged thy self; Know, that the eyes of the Lord run to and fro through the earth, as to shew himself strong in behalf of those whose hearts are perfect toward him, 2 Chron. 16.9. So likewise to give to every one according to his wayes, and according to the fruit of his doings, Jer. 17.10. And therefore however thou canst hide thine hypocritical heart from men, and lurkest under a form of godliness, yet that God that sees the secrets of thy heart, will soon discover the falsness of it, even to the world, and make known thine hypocrisie, to thy shame even before men; when they shall discover thine in­temperancy, thy drunkenness, thine incontinency, thine injustice in over-reaching and going beyond thy brother in bargaining, in cheating, and cousening, and lying, thy profaneness in swearing and cursing, thy pride and high-mindedness, thine envy and hatred, thy covetousness, thy wrath and impatiency; the Lord will discover these to thy shame and reproach, even among thine enemies, who will say, Lo, this is he who hath professed himself a worthy Communicant, a fit guest at the Lords Table, a mortified man, dead to his sins, conformable to Christ's death, one crucified to the world, and the world to him. And happy wert thou, if the reproach and shame among men could expiate thine hypocrisie: Dost thou not know that it is written, That he that eats and drinks un­worthily, eats and drinks his own damnation: That he who judgeth not himself shall be judged of the Lord? O Beloved, do we not know, that for these things comes the wrath of God upon the children of disobedience? Ephes. 5. Do we not know, for this cause many are sick and weak among us, and many sleep? 1 Cor. 11.30. Have all our afflictions think we come out of the dust? or hath the Lords hand been so long stretched out against us in vain, and without cause? Have we not by this means now long time provoked him to plague us with divers diseases, and sundry kinds of death?

All the Fathers ate the same spiritual meat, yet with some of them God was not well pleased.

2. [...].

There will not need any large explication of these words, if we shall remember the opening of the former point; for so it will appear, that as by the Mannah, the body, and the flesh of Christ is meant his spiritual body, that is his Word, which is his flesh, Joh. 1.14. Deut. 8. man lives not by bread only; so by the water out of the Rock, and the blood of Christ is to be understood his Spi­rit; for so St. John speaks expresly, 1 Joh. 5.8. Confer Notes in Joh. 6.55, 56.

This is the Reason why the spirit of Christ, whereby we are sanctified and purged from our sins, proceeding from the Father and the Son, as blood from the body, this is called the blood of God, Act. 20.28. for in Christ dwells the fulness of the Godhead bodily, Col. 2. And so out of him, being smit­ten by our sins, Isa. 53.4, 5. by our transgressions, and the Curse of the Law for sins, issues the blood and spirit of God: This was evidently signified, Exod. 17. by Moses smiting of the Rock in Horeb, when the Law was given; for therefore vers. 6. The Lord saith, behold I will stand [...], upon the Rock. Hence it is, that oftentimes in Scripture, the blood is said to be the life, Gen. 9.4. Levit. 17.11. for blood is the spiritual life; and hence we are said to drink into one spirit, 1 Cor. 12.13. whence the spirit of God is called the spirit of life, Rom. 8.2. Rev. 11.11. Hence we under­stand those Scriptures, which testifie the effects of Christs blood, Rom. 5.9, 10. 1. The blood of Je­sus Christ cleanseth us from all our sins, 1 Joh. 1.7. which is not understood only of the merit of Christ, which yet is of inestimable value, but also of the power and efficacy of his blood and spirit. 2. Christ washeth us from our sins in his own blood, Rev. 1.5. Hebr. 10.29. the blood by which we are san­ctified. 3. 1 Pet. 2.18, 19. where the blood of Christ is compared with corruptible things as silver and gold, of all bodily things the most durable, and preferred before them, as being incorruptible, it cannot be understood only of that blood of Christ shed upon the Cross, which was like ours, for Hebr. 2.11. He took part of the same, 7. and 4.15. It must therefore be understood of Christ's spi­ritual blood, or his spirit and life, as he speaks, Joh. 6.63. and therefore Hebr. 9.14. How much more shall the blood of Christ, who through the eternal spirit offered himself without spot to God, purge your consciences from dead works to serve the living God.

Observ. 1. This is the reason why Moses forbad the people blood; but Christ commands to drink his blood: Moses knew they were not fit while yet under the Law to partake of the life; but our Lord requires that his self-deniers, his mortified ones partake of his blood and life. What is it to drink the spiritual drink?

What else but to believe in the Lord Jesus, as the Scripture hath said, Joh. 7.37, 38. What saith the Scripture of Christ? That he is the bread that came down from heaven, Joh. 6. the light of the world, Joh. 8. the door of the sheep, Joh. 10. the resurrection and the life, Joh. 11. the way, the truth, and the life, Joh. 14. &c. He who believes thus in Christ receives him, drinks his blood and spirit, drinks the living waters.

Observ. 2. Hence it appears how foully they are mistaken, who understand the body and blood of Christ, the eating and drinking of them, no otherwise than of his natural body and blood, and we must follow the actions answerable thereunto; how then are they called here spiritual meat, and spiritual drink?

Observ. 3. Who are the worthy Communicants?

Who else but they, who contentedly abide in Christ, in conformity to his death and life, who dwell in him, such only he invites, such only ought to come to this spiritual feast, such only are his Disciples, Joh. 8.31.

Observ. 4. Behold the Centre, the Rest of all the Children of God.

Exhort. 1. To eat Christs flesh, and drink his blood.

Exhort. 2. To abide in Christ, 1 Joh. 2.6.

But alas, how shall I eat the flesh of Christ, &c? My Brother hath something against me: Art thou angry with thy Brother, &c? Matth. 5.22. None of all these; what then? Dost thou live in some great and heinous sin? as of drunkenness, whoredom, or that which is hardly counted sin, though a far greater: dost thou live in envy, pride, covetousness? None of all these; what then? Doth thy brother take offence at thee for well doing, which he thinks evil doing? In this case scan­daliza fortitèr, saith Martin Luther: What then is it wherein thy Brother takes offence? He differs from me in Judgement. That divides all the world, Peter and Paul, Paul and Barnabas; yet we read not any thing to the contrary, but that they met to break bread the first day of the week.

Observ. 5. Here we read of spiritual meat, and spiritual drink, and a spiritual Rock; ye perceive the Holy Ghost useth such expressions as these are, when it will signifie something which is the truth of that which is presented to the outward sense; whereby such language is warranted, as in­deed is necessary, in speaking of spiritual and heavenly things.

Observ. 6. As hence appears the universality and commonness of the means of salvation, so like­wise the munificence, bounty and goodness of the Author and Giver of it: whence it is, that it's generally said of all the Fathers, that they were all baptized into Moses, in the cloud and in the sea, no man was excepted, yea, they went all through the sea, and were baptized old and young, child and suckling: There is express mention made of their little ones, Exod. 12.37. Every male was circum­cised without exception, Gen. 17.11-14. As they were all baptized and circumcised, so all did eat of the same spiritual meat, they all fed upon Manna, &c. They all received the holy Sacrament.

Observ. 7. May we not think that some of these were grown up to the spiritual old age? there were those among them, no doubt, who were Elders indeed, and such as Moses knew to be such, Numb. 11.16, 17. yet we do not find that any of them pleaded that they were above Ordinances, for they all were baptized, and ate the same spiritual meat, and drank &c.

Observ. 8. They all ate, and drank the same spiritual drink: It is not said, that all the people ate, and the Priests drank; but although the Elders were to be present when the Rock was smitten, yet not only they but the people also drank of the Rock, Exod. 17.5, 6. And therefore I know no Rea­son why the people may eat the spiritual bread, and are debarred from drinking the spiritual cup.

Repreh. Hence may many be justly reproved, for it's here said, that all ate, and all drank; and why then do some hinder others from eating and drinking? There were no doubt at that time El­ders among the people, Exod. 12.21. and 17.5, 6. yet ye do not find that the people drank before them, or that any of them hindred any man of Israel from eating the spiritual meat, or drinking the spiritual drink: Yea, Moses encourageth the people to gather the Manna, Exod. 16. and smote the Rock that the people might drink, Exod. 17.6. yea, heretofore there was a penalty set, if any man forbare eating and drinking so many times a year; yea, our Lord Jesus, who knows all our hearts, knew the heart of Judas, yet admitted him to eat and drink, Luk. 22.21. yea, though there be no command against it in the whole Word of God; nay, although there be a manifest command in the Word of God, that every one who hath examined himself shall eat and drink, 1 Cor. 11.28. [...] yet many presume, contray to the Word of God, to hinder men from eating and drinking. Nay, though the holy Word of God may be, and is allowed to all men, which holds forth all things, except only that outward and visible sign which is in the Sacrament; why do they forbid men the use of that? Alas, some there are, no doubt, of that mean growth in Reli­gion, that they know no better thing than the outward Ordinances, and the participation of them, against whom no immoral exception is made: and shall these poor souls be inhibited the use of the Sacrament, because they cannot recite so many words by rote out of a Catechism, or make an­swer ex tempore to some studied and premeditated question? God forbid.

  • 1. The Spiritual Rock was Christ.
  • 2. That Spiritual Rock followed them.
  • 3. They all drank of that Spiritual Rock that followed them, and that Rock was Christ.

I am forced thus to invert the order of the words, because they are so to be disposed in their na­tural order.

1. The Rock was Christ. The word Petra answers most what to the Hebrew [...] and [...]. See Notes in Psal. 73.26.

Exhort. 1. Enter into the Rook, Isai. 1.10.

Exhort. 2. Build upon the Rock, Matth. 7.24.

Christ the Spiritual Rock followed the Fathers, [...] answers in Hebrew to [...], to cleave unto, as Ruth 1.14. Septuagint [...], so to [...], 1 Sam. 25.42. every where it signifieth ei­ther to accompany, whence Plato deduceth [...], q. d. [...], a companion on the way, or to follow, as a Disciple or Servant his Master or Teacher, and thus very often, Matth. 4.20, 22, 25. Luk. 9.23. Joh. 12.26. When the Rock is said here to follow the Fathers, it's understood by the Chald. Paraph. Numb. 21.16. as if the Rock of stone were moved out of its place, and fol­lowed the Israelites throughout their journeys in the wilderness, and according to this sence some understand the Syriac Interpreter of this Text. Others rather say, that the water out of the Rock followed them in their travels, and ran along by them to satisfie their thirst; but if it had been so, why do they complain soon after for want of water, Numb. 21.5.

Observ. 1. How lowly the Christ of God humbles and abaseth himself, even to the service of his servants, Luk. 12.37. Joh. 13.4.14. Phil. 2.7.

Observ. 2. How near the Lord Jesus is to all faithful ones, a Rock that followeth them; a people near unto him, Psal.

Observ. 3. Note here how the Holy Ghost brings those things near unto us, which were long since past and gone; those things wrought far off, are now wrought in our own hearts: The na­tural man cannot endure this, nor the man of sin who rules in him; for well he knows, that if the spirit and life of all those foregoing shadows take place, his kingdom in the earthly man is at an end; and therefore he keeps men doting on the letter, and on things long since done, and done afar off, that so men may neglect the Truth, and Spirit, and present profered Grace.

Exhort. Eat of the Spiritual Meat, and drink of the Spiritual Rock that followeth us. Christ our Passover is slain for us: Christ the Spiritual Rock is smitten for us: Wisdom hath slain her fatlings, min­gled her wine, and furnished her Table, Prov. 9. [...], all things are ready: there is nothing better, Eccles. 2.24. vers. 26. O that we were truly hungry after the spiritual meat, and thirsty after this spiritual drink, they are impatient and restless desires, they are unquiet and importunate untill they be satisfied, Psal. 42.2. My soul is a thirst for God. O beloved, who hath bewitched us with an imagination! Isa. 29.8. and 55.1, 2, 3.

NOTES on I COR. X. 5.

[...].

But with many of them God was not well pleased; for they were over­thrown in the wilderness.

THat of the Orator is true, if rightly understood, Amici causa discedendum à via, That for ones friends sake a man ought sometime to go out of his way: I shall therefore for their sakes whom the Lord Jesus our great friend invites unto his holy Supper, for this once wave the Argument and Subject I am engaged in, and so a little go out of my way, that our present Me­ditations may be some way preparative unto the holy Communion of the body and blood of our Lord Jesus Christ.

The word [...], But, implyes a diversity, and sends our thoughts back unto the former part of this Chapter, of which upon like occasion I have heretofore spoken according to the simple and absolute consideration of the words. I shall now according to due method and order speak of these words, vers. 5. in themselves considered, and then with reference to the former. 1. In themselves considered, they import Gods displeasure with many of the Israelites. 2. The proof of it in the next words.

1. With many of them God was not well pleased.

2. Because God was not well pleased with them, they were overthrown in the wilderness.

1. We must here enquire

  • 1. Who these many were?
  • 2. What it is for God to be, or not to be pleased with them?
  • 3. Why was not God well pleased with them?

1. Who these many were, appears out of Numbers 14.22, 23-29.32.33. very many indeed, even the greatest part of them above six hundred thousand men, Numb. 1. compared with Numb. 26.65.

2. What is it for God to be, or not to be well pleased with them: the word here used is [...], which word for word signifieth to think well of: It answers to divers words in the Hebrew, which being well considered may discover unto us what is to be understood by it, [...], to be right, Hab. 2.4. [...], 2 Sam. 22.20. Isa. 62.4. Hephzibah, Mal. 2.17. [...], Psal. 88.16. This is the Hill [Page 176] which the Lord desireth to dwell in. [...], to delight, or take pleasure in, Psal. 147.10, 11. The word here properly signifying to think well of, according to the dictate and judgement of the under­standing, there followeth approbation and inclination of the will and affection, a favour unto what or whom we approve, and an acquiescence, rest, delight, and pleasure in it.

It is easie then to learn from hence what is meant by this phrase, God was not pleased with them; they were not right in his eyes. Ye perceive the words are a [...], expressing less than is to be understood by them, as appears Numh. 14.

The Reason of Gods displeasure with them is not contained in the Text, but evidently appears in Numb. 14. the proper seat of this story, where this multitude is charged with unbelief, vers. 11. tempting of God, vers. 22. and murmuring against him, vers. 27. In a word, disobedience, and not hearkening unto the voice of the Lord, which comprehends all these, and provokes the Lord to dis­pleasure, vers. 27. for whereas the Lord was making them vessels of pleasure, they were marred in his hand by unbelief, whereby they revolted, and fell out of his hand, and so became vessels where­in there is no pleasure, Hos. 8.8.

Observ. 1. The greatest part of a people, yea, of Gods peculiar people, his Israel may sin, not only a sin of ignominy, Levit. 4.6. but such a sin as may exclude them out of the Holy Land, and cause the Lords great displeasure against them.

Observ. 2. In Divine Matters, in things belonging to the Worship and Service of God, and the principal Duty of Man; it's no good Argument, that the greatest number of the people are of this or that Judgement, and therefore they are Orthodox, and of a right Judgement. And it is as ill a consequence, the greatest part of the Priests or Prophets are of this Opinion, therefore it must be a true Opinion. Above six hundred thousand men of Israel who had seen the Lord's signs and wonders, believed not the truth of God, but gave credit to ten lying Spies who brought an evil report upon the Land, and said that the Sons of Anak were too strong for them: Josuah and Caleb were the only two Spies which affirmed the truth, that they were well able to overcome their enemies, and the people bid stone them; and the other ten Spies said, they were not able to overcome them, and they were believed: And is it not so at this day? the most part of those who would be called and accounted Spies and Seers, who seem to have searched the Holy Land, these averr, that the enemies of the Life, the Spiritual Canaanites are too strong for us, that we are not able to overcome them; and these are believed by, I fear, more than six hundred thousand: One or two witnesses, or some few affirm, that the Spiritual Enemies are possible to be subdued through the power of the true Joshuah; and these are decryed, a few believe them, why?

These are few, and the other many: Alas, do not men consider, that by corrupt Nature, the most are Proclives à labore ad libidinem: The Truth of God is not carried by most voices, Eliah, 1 King. 18.22. one against four hundred and fifty; Michaiah was but one against four hundred, yet the Truth went alone, 1 King. 22.6.14.

Observ. 3. Though the Lord God of Israel be Gracious and Merciful, yet is he not all Mercy, Ecclus. 16.11. for mercy and wrath are with him, though he be well pleased with Joshuah and Ca­leb, yet he with the multitude is not well pleased.

2. But come we to consider the words in reference unto the former, wherein 1. One thing is expressed, that they who were partakers of the Sacraments did not please God. 2. Another thing is implyed, that believers may so partake of the Sacraments, that they may please God.

1. Though all Israel were baptized unto Moses in the Cloud, and in the Sea, yet with many of them God was not well pleased.

This they may take notice of, who contend against Baptism of Children, that all Israel were Bap­tized, whereof there were many Children, Exod. 12.37. This passage under the cloud, and in the sea, the Apostle here calls Baptism.

This also they may note, who contend for Childrens Baptism, that they of riper years were also baptized, yet with many of them God was not well pleased.

More properly also to our purpose we may take notice, that all ate of the spiritual meat, and all drank of the spiritual drink, &c. yet with many of them God was not well pleased. Men may partake of both the Sacraments, yet not please God.

The Reason may appear, 1. From consideration of the Sacraments themselves.

2. Of the persons partaking of them.

3. Of God himself, not pleased with them, not the partakers of them.

1. The Sacraments are of one common name with the Sacrifices and Offerings of the Law, the New Moons and Sabbaths, &c. all which are not for themselves, but indifferent dispensations or­dained for man, as helpful unto him, for the promoting of some better thing; for the Will and Commandment of God, is either 1. Primary and principal; or else, 2. Secondary, and in order to the Principal Will of God: The Sacraments are only of the secondary Will and Commandment, and serviceable unto the first; according to which our Lord saith, I will have Mercy and not Sa­crifice, Hos. 6.6. Mark 2.33.

2. Mercy, the love of God and our Neighbour, Faith, Righteousness, Judgement, Humility, Meekness, Patience, Long-suffering, &c. These, and such as these are the primary and principal will of God: See Notes in Exod. 12.43.

Since therefore the Sacraments themselves, are but signs and seals of inward and spiritual things unto which they are serviceable, and for which they were made and ordained of God, they can­not in themselves approve themselves unto God, that he should be pleased with them; I say not in themselves, but as they are vehicles, signs and seals of heavenly things, which they convey in them and with them.

2. In regard of the persons partaking of the Sacraments, as eating the same spiritual meat, and drinking the same spiritual drink, they may possibly be wicked men: for we read of Cain, that he offered Sacrifice, and Judas was a present partaker of the Sacrament at the first institution of it, Luk. 22.21. Isai. 1.11, 15. Hos. 8.12, 13. They accounted the great things of the Law strange, yet sacri­ficed; for while a man regards these alone as outward services, and no more, they do not one jot trouble him, but that he may freely enjoy his carnal delights and pleasures, yea, oftentimes by oc­casion of these, men become more securely wicked and hypocritical, Prov. 7.14, 18. as one who had paid an old debt, now begins a new score.

3. In regard of God, who is the Judge, approving and disallowing these actions and persons; He is a Spirit, and beholds the spirits of men, He judgeth not according to outward appearance; He looks at his primary and principal Will, without which he regards not either Sacrifices or Sacra­ments, Hebr. 10.6, 7, 8, 9. In burnt offerings and sacrifices thou hast no pleasure, &c. He is well plea­sed in his Son, Matth. 3.17. Then said I, lo I come, Psal. 50. When the Lord had summoned all the world together, and expostulated with men concerning his worship and service; He rejects their outward offerings, vers. 8-13. I will take no bullock out of thy house, nor hee Goats out of thy fields, &c. and then tells them what worship he requires, even Thanksgiving, vers. 14. and Praise, and that real and in life, vers. 13. And one principal reason he gives for this, vers. 6. which he adds a Selah unto; God saith, He is judge himself: If a man were judge, he would judge according to the outward appearance of things, 1 Sam. 16. He would judge as most do, that the chargeable sa­crifices, and decent assembling of the people together to receive the Sacrament, were the best ser­vice of God: But now God is judge himself, and he prefers his primary Will before his secondary, Mercy before Sacrifice and Sacraments.

2. How shall we eat the spiritual meat, and how shall we drink the spiritual drink, that our God may be well pleased with us? No doubt, our God is then well pleased with us, when we eat the spiritual meat, and drink the spiritual drink, according to his Will reveiled in his Word. Now the Word warrants us upon due examination of our selves, to eat and to drink: Let a man examine himself, and so let him eat, and so let him drink. But whereabout, and concerning what shall a man examine himself? I know well, that Divines, Ancient and Modern, are wont to propound di­vers objects of our examination; but without all question, those which the Scripture holds forth unto us, are of all other the most pertinent, and proper to our business: And they concern, either 1. The Sacrament it self; or, 2. The Spiritual meat and drink; or, 3. Our Address to be made thereunto: See Notes on 1 Cor. 11.28.

Repreh. Those who come to the Holy Communion, yet are not in Christ; surely these feed up­on the outward Elements, these eat not the flesh of Christ, nor drink his blood; this is meerly an imaginary Communion, a fantastical eating and drinking, a dreaming, that one eats and drinks, Isai. 29.

Exhort. Learn hence, O man, how thou mayest please thy God: Many a poor Soul, when it offers up the Free-will-offering, and resigns and yields up it self unto God out of ardent Love unto him, often and often makes this or the like question; O what shall I do that I may please God? how shall I walk, how shall I demean my self, that I may walk to all well pleasing in Gods fight? such a soul would be ready to give all it hath, Mich. 6.6, 7. Psal. 50.8-14, 15.23. What is all this, but what the Lord saith, once and twice? Matth. 3.17. and 17.5. What is this, but that which Michah requires? to do justly, &c. and is not he the Justice, our Righteousness? 1 Cor. 1. Is not he the Mercy that thou must love, Act. 13. the sure mercies of David? Is not he the humble and meek one? Matth. 11.

This is the everlasting Will of God concerning his service to be done: See Notes in Exod. 12.43. This is the Righteousness witnessed by the Law and Prophets, Rom. even by Moses the Law-giver, and Elias the principal Prophet, Matth. 17.5. they both witness the righteousness of God or Christ (he can be served acceptably in nothing else, but what is himself, and of himself) Rom. 14.17, 18. The kingdom of God is not meat and drink; no, not the spiritual meat, nor spiritual drink, nor the outward eating and drinking of it; the Fathers ate and drank it, yet with many of them God was not well pleased: What then is Gods Kingdom, and how is he served in his Kingdom to well pleasing? The Kingdom of God is Righteousness, Peace and Joy in the holy Spirit: 1. It's Righteous­ness, and that is Christ, 1 Cor. 1. 2. It's Peace, and that is Christ, Ephes. 2. 3. It's Joy, and that is Christ; the spiritual or true Isaac or Joy; and in these things God and Christ is served: The eye sees not the Sun, unless the eye be Soliformis. [...], in thy light shall we see light; God is a Spirit, and the Temple wherein he is served is his own Spirit, Joh. 4. God is a Spirit, and he that worships him, must worship him in Spirit and in Truth: And he that in these things serveth Christ is accepted of God; God is well pleased with him, and he is approved of men. God [Page 178] loves, and is well pleased with none but him that dwells with wisdom, saith the Wise Man, and is not Christ the wisdom? 1 Cor. 1. Wisd. 7.28. He loves none, or is well pleased with none, but him who abides in love, and that's Christ, Col. 1.13. He hath translated us into the kingdom of his dear Son: The Greek words are [...], the Son which is his love.

Repreh. Those who pretend eating the spiritual meat, and drinking the spiritual drink, and yet discern not the Lords body, and think no otherwise of it, than as his natural body; Let him eat of that bread, and drink of that cup; surely the outward and natural bread is not here meant, &c. (See Notes on 1 Cor. 11.28. Let a man examine himself.)

Exhort. Let us eat the spiritual meat, and so drink the spiritual drink, that God may be well pleased with us.

I have already shewn how we may eat, and how we may drink acceptably; I shall not repeat that whereof I have largely spoken, only let us remember wherein many of the Fathers offended and pleased not God, though they all ate of the same spiritual meat, and all drank of the same spiritual drink; they believed not, they tempted God, they murmured against him. The Apostle reduceth all these to unbelief, Hebr. 13. where it's evident, he speaks of the very same story, they could not enter in because of unbelief, which unbelief and disobedience are all one, Joh. 3.36. 1 Pet. 2.7. As therefore unbelief and disobedience hindred the Fathers from entring into the Holy Land, and be­cause they feared and believed not, Numb. 14.9-11. they entred not into the Rest: Although they were all baptized, and all ate the same spiritual meat, &c. even so the like unbelief and disobedience hinders us from entring into the like Land of Holiness and Righteousness, while we are faint-hearted, and believe not the mighty power of God for the subduing of our spiritual enemies. And as on the contrary Caleb, because he had another Spirit, even the Spirit of Faith, Numb. 13.30. and fol­lowed the Lord fully, Numb. 14.24. the Lord brought him into the Land of Rest; even so, if we have that vigorous faith, and believe in the mighty power of God, that our spiritual enemies may be subdued, that so we may shew forth the like death, and that we are well able, through the true Joshuah or Jesus, to overcome them, if we follow the Lord fully, Hebr. 3.14. then shall we enter in­to his Rest.

NOTES AND OBSERVATIONS UPON I CORINTHIANS XI. 26.

[...].

Quotiescunque manducabitis panem hunc, & calicem bibitis, mortem Domini annuntiabitis donec veniat.

Syriac. Quotiescun (que) comederitis panem hunc, & biberitis hunc calicem, mortem illam Domini nostri, in memo­riam revocatis us (que) ad adventum ipsius.

For as often as ye eat this bread, and drink this cup, ye do shew (or shew ye) the Lords death till he come.

THese words may be understood as spoken to the whole Church in all times and places; or to some particular Congregation, as that of the Corinthi­ans, and now to us, or to every Communicant.

From vers. 17. of this Chapter to the end, the Apostle, 1. Partly re­proves the Corinthians for their unholy demeanour of themselves about the holy Sacrament. 2. Partly he informs them, touching the nature of it, to vers. 23. And 3. Partly he exhorts them, to prepare themselves, for the fit and worthy receiving of it, to vers. 28.

The words are a branch of the latter part, wherein are contained these Truths.

1. The Lord shall come.

2. They who eat the Bread, and drink the Cup of the Lord, shew forth the Lords death.

3. As often as ye eat this bread, ye shew forth the Lords death till he come.

The first of these, touching the coming of the Lord; howsoever of great moment, and worthy our consideration; yet because the rest are more proper, for the present occasion, I intend only to explain the first, and proceed to handle the rest somewhat more fully.

Let it suffice therefore, to know thus much, touching the first: That there is a twofold coming of Christ, Personal and Corporal, Mystical and Spiritual. 1. The Personal coming of Christ was performed, when he took flesh upon him, and became man. 2. The Mystical coming is two­fold, more special, general. 1. Unto some certain men. 2. Unto all men, when every eye shall see him.

The spiritual coming of Christ is yet in three degrees.

1. When he bocomes weak in us, and as it were new born. Of this, 2 Cor. 13.14. We are weak in him, or with him, saith the Apostle, and of this, Rom. 7.2. The second is, when we grow up in Christ, and he is become, as it were, a young man with us: and of this the Apostle also speaks, in 2 Cor. 13.14. We shall live with him, by the power of God towards you. 3. Third is, when we become old, or perfect man in Christ, of which the Apostle speaks, Eph. 4. Wisdom 4.

1. We see him in his first coming, as they did under the Law, Esa. 53.2.Origen in Matth. 27. We saw him, faith the Prophet, and he had no form nor comeliness, no beauty, that we should de­sire him. He is despised and rejected of men; a man of sorrows, and acquainted with grief; and [Page 180] we hid, as it were, our faces from him; he was despised, and we esteemed him not. Is it not thus with us, when we first hear the word of the beginning of Christ, Heb. 5. When we speak of Christ's Humiliation of himself to the death, even the death of the cross, Phil. 2. Is not this preaching of Christ crucified, foolishness, especially when we speak of our conformity thereunto. 2. We see him in his second Degree of his coming, as in a glass darkly: Yet so, that we behold as in a glass, the glory of the Lord with his open face, and are translated into the same image from glory unto glory, 2 Cor. 3.3. We see him in the third Degree of his coming, even as we are seen, even face to face, 1 Cor. 13. When that which is perfect is come. Of the last of these especially, we may under­stand the Apostle here.

The other points contained in the Text, are preparations for this coming of Christ. 1. They who eat the bread, and drink the cup of the Lord, shew forth his death.

Which words are all so plain, a man would think, that they need no gloss, since every man knows what's meant by eating Bread, and drinking Wine; and every man thinks at least that he knows well enough, what it is to shew forth the Lords death. But if these words, which con­tain in them the nature and use of the holy Sacrament were so plain, as they seem; surely this Sacrament would not be termed as ordinarily it is, An high mystery. Wherefore, since Mysteries always import something hidden under the vail of outward words, we must enquire.

What's meant by, 1. Bread: 2. Eating the Bread: 3. The Cup: 4. Drinking the Cup: 5. The shewing forth the Lords death. 6. How by the eating the Bread, and drinking the Cup, we shew forth the Lords death.

Our Saviour tell us, what is meant by the bread; I am, saith he, the bread of life, Joh. 6.48. and vers. 51. I am the living bread, this bread is my flesh: The bread of God, which cometh down from hea­ven, and giveth life unto the world, vers. 33. This we must not grosly conceive to be spoken of his visible body, or flesh, as the Jews did, and murmured, vers. 41. Is not this Jesus, the Son of Joseph, whose father and mother we know? How is it then, that he saith, I am come down from heaven?

2. By the cup is meant, by an ordinary Synechdoche, the Wine in the Cup: For so it appears by Matth. 26. That Christ instituted this Sacrament, first with Wine: I will not henceforth, saith he, drink of the fruit of the vine: The Wine signifieth his blood; yet not corporally, nor bodily, which he himself would have us to understand, where he tells the Jews, That his flesh is meat indeed, and his blood is drink indeed. As if he should say, all other meats and drinks, howsoever, in their na­ture and degree good: Yet if compared with these, they are but Figures and Shadows of them. These are the meat and drink of the Soul, to feed it unto eternity: Meat indeed, and drink indeed. The Flesh of Christ is his Word, that's meat indeed: And the Blood of Christ is his Spirit, that's drink indeed.

And therefore by the eating this Bread, which is the Body of Christ; and drinking this Wine, which is his Blood: we must not grosly conceive any corporal, or bodily participation of the one, or the other, as the Jews did, Joh. 6.52. How can this fellow give us that flesh of his to eat? But we are to understand it according to that Analogie, which earthly and bodily things have to heaven­ly and spiritual. Edere est credere, to believe is to receive, the body and blood, of the Lord Jesus. Thus we call Communicating, receiving, when we believe, receive, and partake of that Mystical, and heavenly food. But here we must say, as the Deacon did; Sursum corda. The Deity stoops low, when it condescends to our ordinary natural actions. We must here conceive a mystical partaking of Christ; for the more distinct understanding of this, we may consider, the mystical eating the Body, and drinking the Blood of Christ; both, 1. In similitude: And, 2. Dissimilitude unto the partaking of earthly and bodily food: 1. To eat, it is to partake of the nourishment, 1 Cor. 10.17, 18. As for the similitude unto the participation of bodily food; the Bread, Flesh, or Meat, you know, is, first masticated, or ground with the teeth; whence it's conveyed into the stomach, where by the heat partly of it, and of the neighbour parts, it looseth it self, and is turned into Chyle: and thence after discretion, or separation made, of the good from the bad; it's transmitted into every part, as every part hath need.

2. As for the Wine, or whatsoever liquor else we drink, it goes down (as we say) with­out chewing, and after a like change and distinction made in the stomach, it accompanieth the more solid meat throughout the body. Even thus the heavenly Manna is to be received, that is, believed, Joh. 1. Col. 2. Thus it is to be chewed, and ruminated, and meditated upon, as the Isra­lites said of their Mannah, What is it? And so transmitted into the judgement; the stomach, as it were, of the Soul, which destributes to every part and faculty, supply of the heavenly food.

For the enlivening, and convenience of this food: The Spirit accompanieth it: For it is the Spirit that quickens, Joh. 6. and helps our weakness of concoction, Rom. 8. as Wine helps to digest solid meat.

Thus far they agree, and many more resemblances might be found between them: But the dis­similitude is greater: For,

1. Although our corporal food be turned into our bodies, and receives a life from them: yet Christ, the Spiritual food, is not so to be transformed into our Souls, nor does he receive life from them. But contrariwise, this heavenly nourishment transforms our Souls, and Assimilates [Page 187] [...] [Page 188] [...] [Page 181] them unto it self; as the Cion or Graft, suppose of an Apple, or a Pear, is not changed into the Nature of the stock, which parhaps is a Thorn, or a Crab; but it turns the stock into its own Nature: So saith St. James, Chap. 1.21. Receive with meekness (saith he) the engrafted word, which is able to save your souls. To this purpose is that of the Apostle: By one Spirit (saith he) we are all baptized into one body, &c. And we have been all made to drink into one Spirit, 1 Cor. 12.13.

2. Nor doth this nourishment receive life from us, but gives life unto us; for the case is diffe­rent in this exceedingly. Our bodies must first live, before they can be nourished; for a dead body cannot be nourished: But except ye eat the flesh of the son of man, and drink his blood, ye have no life in you, saith our Saviour, Joh. 6.53. And the bread, that I will give him, is my flesh, which I will give for the life of the world, vers. 51. And he that eateth me, even he shall live by me, vers. 57.

3. A third dissimilitude, is, the Belly cleanseth Meats, Mar. 7.19. But this Meat cleanseth us, Bodies and Souls, Joh. 13.

5. To shew forth the Lords death, what is it, but to be conformable thereunto? as the Apo­stle speaks, Phil. 3. It also seems to have respect unto that custom of the Jews, in the Passover. To reveil the Mysteries of it unto their Children, which they called [...], Schindl. in [...].

But how by eating this Bread, and drinking this Cup, do we shew forth the Lords death?

The Analogie seems to be this. The Bread we eat, and Drink we drink, looseth its own Na­ture, and becomes of the same Nature with our Bodies, to which they are adjoyned: Even so, by eating the Flesh of the Son of God, and drinking his Blood, we become one with him, and he one with us; and being thus joyned unto him, we become conformable unto his death.

The cause of this, why they who eat the Flesh of the Son of God, and drink his Blood, shew forth the Lords death till he come: who can it be, but God himself, who as he alone can give the thing signified; so also to him alone it belongeth to appoint the signs.

1. Learn from hence, who are the worthy Communicants? The Text teacheth us, who but they who shew forth the Lords death?

2. What the Christian calling is, which Christ invites us unto? What else but the imitating of his death? Joh. 12, 23, 24. Rom. 6.3. Phil. 3.

3. The Christian Profession is no easie Profession, strait is the gate, narrow is the way, compared to the pangs of Child-bearing, Joh. 16.21.

4. Our Profession of Christ's death, it must be made known, shew forth the Lords death. The like exhortation ye have elsewhere. Let your light so shine before men. Let your moderation be known unto all men. By this shall all men know, that ye are my Disciples, if ye love one ano­ther.

Exhort. Shew forth the Lords death. The words may be read thus, as others: We may be moved thereunto by these Arguments.

1. Argument. It's but Reason, Rom. 12.

2. Argument. It's most necessary, For if we suffer with him, we shall be glorified with him.

3. Argument. It's an Argument that we love God; no greater love than to dye for another.

2. Till he come: This imports continuation without interruption, and extent until Christ come.

1. Of the first speak these places, Matth. 16. Thou must take up thy cross daily, 1 Cor. 15.31. Dye daily, proper te mortificamur toto Die, Rom. 8.

2. Thou must always bear about in thy body, the dying of the Lord Jesus: We who live, are always delivered unto death for Jesus sake, 2 Cor. 4.2. Phil. 1.6. Gal. 4.19. 1 Tim. 6.14. 2 Pet. 1.19.

Repreh. 1. It reproves those, who have quickly done shewing forth the Lords death. They must remember, it was the task laid upon us, Moriendo, morieris; and Crucifixion is a long lingering death: Far easier it is to dye so, than to dye, and dye eternally, as otherwise we must.

Repreh. 2. It reproves those, who will needs be shewing forth the vertues of him that hath call­ed them, before they have shewn forth the death of Christ.

NOTES on 1 ROR. XI. 28.

[...].

But let a man examine himself, and so let him eat of that bread, and drink of that cup.

LEt us make the Apostles own use of this; [...]: Probet seipsum: Animus cujus (que) est quisque: And the Syriack turns it, as the Hebrew, [...], his soul or himself.

To try, or examine, is varied by [...], 2 Cor. 13.5. The word notes preparations, as to consider, search, discern; approbation upon, or after examination; to approve and allow for good and warrantable. The Metaphor is from Metallaries, Prov. 17.3. The thing to be tried, is, the heart, soul, affection, and qualifications of them, Prov. 17.3. The fining pot for silver, and the furnace for gold, but the Lord tryeth the heart. The Analogie consists in this especially; the dross is burnt up; yet the best Metal we mostly approve, may prove to be so. The Metal left, is that we in­tended in our search; so is that holy thing, Faith, and Christ in our Hearts, 2 Cor. 13.5. Prov. 17.3. and is that which we sought for; and therefore, that is said to be the remnant, or thing left, as the Church is, Rom. 11. [...].

So that two duties are implyed in one. 1. To seperate the dross. 2. To approve the good Me­tal for good, both together, Prov. 25.4.

2. Motives. 1. From the Jews purging out leaven, Exod. 12.

2. Lam. 3.40. God will search after us, Jer. 17.10. I the Lord searcheth the heart, Psal. 44.21. Shall not God search it out? Zeph. 1.12. He will search with candles.

Note, Whether can we appeal to God to search us? Psal. 26.2. and 139.23. Zeph. 2.1, 2. Confer Notes in Exod. 20. visiting the iniquity, &c.

Means. We are to search with diligence, as the woman for her silver, as God seeks us as silver, Prov. 2. quasi qui arat.

The words contain an express Precept of Examination before Communication: In them we have these Divine Truths.

1. Let a man examine himself.

2. Let him eat of that bread, and drink of that cup.

3. Let a man examine himself, and so let him eat.

4. Whosoever eats unworthily shall be guilty; therefore let a man examine himself.

1. In the first we have four things to be inquired into. 1. The Duty; Examination. 2. The Articles or Points concerning which examination must be made, those are understood. 3. The Committee for examination: A man. 4. The Examinate, the Delinquent, or party suspected of delinquency, the very same man.

1. The word [...], by [...], Job 34.3. The ear tryeth words, Psal. 17.3. Thou hast tryed my heart: A Metaphor from Metallaries, Psal. 66.10. Thou hast proved, and tryed us, as silver is try­ed, Zach. 13.9. I will try them as gold is tryed [...], perscrutatus est penitius & intimius, Psal. 139. ult. [...], Prov. 17.3. [...], 1 Cor. 3.13. [...], 1 Pet. 1.6, 7.

The result then of the significations is this: That the Duty contained in the word, is a thorough tryal, and impartial, a close and thorough scrutiny, and search, and upon search a choice and ap­probation of what is good, a judging and condemning of what is evil.

The same thing is represented unto us, under other Metaphors. As, 1. Sifting ones self, Zephan. 1.2. 2. Cleansing, Prov. 30.12. 3. Judging, 1 Cor. 11. 4. Sweeping, Luk. 15.

2. The Articles touching which examination is to be had, which we may reduce (though ma­ny in the Context) to these heads. 1. They concern either the Sacrament it self: Or, 2. The Ad­dress, unworthy or worthy, to be made hereunto. 1. Touching the Sacrament it self, inquiry is to be made whether we have a right understanding, and discerning of these Mysteries.

1. Who was the Author, who first instituted this Sacrament. The Lord Jesus vers. 21. who else had Authority to ordain a Sacrament? Who else could give the spiritual Meat, and spiritual Drink: And he the same night, and punctually, when he had now eaten the typical Passover, and was not about to begin the spiritual in himself, and his Disciples.

2. For what ends it was instituted.

1. To remember the Lords death, vers. 25. that 1 Cor. 7. and in us, Esa. 52.5. Revel. 13.8. 2. To shew forth, vers. 26. even to manifest his like death, by dying daily unto sin. 3. Touching the material parts of the Sacrament, what Elements he appointed; even such as of all other, are of most general use, among all Nations, Bread and Wine, those which most befit a common salvation, [Page 183] Jud. vers. 2. and a common Saviour, 1 Joh. 2.1. 4. Touching the formal part of it, which con­sists in his manner of Consecration: And the Analogie between the outward Elements, and spiri­tual, and heavenly things, signified under them, that it may be known to be a spiritual Meat, even the word, the bread of life, and spiritual drink, even the quickning and enlivening Spirit. 5. The Imposition upon his Disciples, in all parts of time succeeding, that they observe and keep this service. This do, &c.

2. Touching the unworthy, or worthy address, inquiry is to be made, whether we are indis­posed, and unfit for the participation of this Sacrament, and so unworthy guests by reason of sin, against, 1. Our selves, by voluptuousness, vers. 21. one is hungry, another is drunken. 2. Our God: 1. Heresies, i. e. self-election, chusing and preferring our own wills before his, vers. 19. 2. Not discerning the Lords body. 3. Our Neighbour, and Brother by Schisms, Divisions, and Rents of the Church, vers. 18. shaming, contemning, and dispising the poor Brethren, vers. 22.

These, and such as these, render the address unto the Sacrament unworthy.

But what renders a guest worthy?

Examination is to be made. 1. Whether we have a right discerning of the Lords body: The Lord hath a manifold Body. 1. A spiritual Body, with my dead body, shall they come, Esay 26.19. 2. The God-head, bodily, Col. 2.9. 3. A mystical body; so also is Christ, 1 Cor. 12.12. 4. A spiritual flesh; we are of his flesh, 1 Cor. 10.17. That is his word: Verbum Dei, Caro Christi. 5. Christ's natural Body on the Cross. 6. Saviour of the body, Eph. 5.23. The Mystical Body is in all the world, and in every man; Whosoever fears God, and works righteousness. To discern this Body, is to have holy thoughts concerning it: [...] answers to [...], to Sanctifie. 7. Typical, the very Sacrament: This, saith he, is my body. There is great need to distin­guish all these. 2. Whether we have a true and earnest hunger and thirst after it: Where there are these, there is life. 3. What ends, or designs we have of our coming to the Lords Table: Whether, 1. To remember the Lords death, that we may imitate and follow it, which is indeed the main end of the Sacrament. 2. Whether in charity or no, he invites his friends. 4. With what love, patience, and long-suffering towards our Brethren, we come unto the Sacrament. 5. How far forth we hold and keep that Spiritual Love-feast which was wont, and should for ever be a concomitant unto this Sacrament, 1 Thess. 5.11.

3. What is the Committe of Examination?

Every mans own self, judge your selves, 1 Cor. 11.31, 32. Let us examine our selves, 2 Cor 3.5 Let every one prove his own work, Gal. 6.4.

4. Who is the Delinquent?

If we look for the Delinquent, he is no other than every mans own self, which is not to be un­derstood only in regard of outward actions, which may be left to the examinationn of another, but the party to be examined, is every mans own self, according to that especially in himself, which another cannot examine so well, as he himself can, as his inward actions: The moti­ons of his own heart and spirit. So the Syriack here; Let a man examine his own soul, [...].

Reason. In regard of, 1. The Duty it self: Examination. 2. The Examinate and Ex­miner.

1. The Duty is a reflex act, which returns upon it self, which is proper only unto man, and no other creature: Therefore let a man examine himself.

2. In regard of the Examinate, every one of us is sufficiently delinquent, and faulty enough, if he will stand to the dictate of his own conscience.

3. And therefore, who so fit an Examiner, as he who is privy to all the Examinates Delin­quency: For who knows the things of a man, but the spirit of the man that is in him? 1 Cor. 2.11.

Object. 1. But the heart is deceitful, Jer. 17. who can know it? The heart of the wicked man made deceitful by the Deceiver; that is, another mans heart, because we are unable to judge of things by their surface, and know not one anothers heart. And whereas the heart would natu­rally discover the purposes, and intentions of it by nakedness and simplicity: The Art of seeming conceals all from us. 2. But if by this, every man's own heart be understood: It's true, that no man knows his own heart, without the light of God's Law and his Spirit: For so every mans spirit in him is the candle of the Lord, Prov. 20.27. which the Lord lights, Psal. 18.28. by which are discovered unto him, the hidden things that lay before in darkness.

Observ. 1. No person unexamined is to Communicate, &c. Levit. 21. and 22. Commune with your own heart; so did they, qui redierunt ad cor, who returned to their heart.

Object. 2. But is there no cognizance to be had of other mens sins? if so, why may not one man examine another?

I Answer, some mens sins and misdemeanours are manifestly known, Gal. 5.19. others there are, of which there goes a great and strong fame, and happily not without vehement cause of suspicion, 1 Tim. 5.24. 1. The first prevent all judgement, and need no examination: 2. The latter sort may be examined by others; yet so, 1. That he who examines be such a spiritual man, as the Apo­stle [Page 184] speaks, 1 Cor. 2.15, 16. See Notes in Job 12.12. Yea, 2. Though there be such a spiritual man, who judgeth all things, yet it's extreme necessary, that the Examinate be also examiner him­self.

Observ. 2. No person rightly examined is to be debarred.

Repreh. 1. Those who would come, or do come without examination; what else do they who come Drunkards, and go as they come, and continue as they are: O what is this, but to make the Supper of our Lord convivium cyclopicum, a meal of murderers, dogs, swine, wolves, vipers, &c? all coming to it without any reverence, intending to cover their intended abominations with the holy flesh of Christ, as if Christ were made [...], a cloak to cover our shame; a servant of sin, like to perverse Sardanapalical Epicurean swine; but these works are manifest.

Repreh. 2. Those that discern this unworthiness in others, whoring, stealing, drunkenness, &c. and exclude such, yet consider not that they exclude themselves from the true inward Supper of the Lord, Rev. 3.20. while they live in open enmity with God, spiritual thievery and fornication, envy, pride, covetousness, wrath, revenge, the Name of Christ is much blasphemed through these: O how should Jews, and Turks and Heathen become Christians, when the professing Christians are more profane, epicurean, unchristian, more Antichristian than the very Jews, Turks and Heathen.

Repreh. 3. Their over curiosity, and censoriousness, which pry into others, and neglect their own examination of themselves: Doubtless it's a very great fault among us, yet practised by very many who would gladly be prying and peeping into the Consciences of men, yea, judge them already, are not these phrases heard among us? a rotten hearted man, &c. Why dost thou condemn thy Bro­ther? We must all stand before the judgement seat of Christ. Truly I know not what pretence or shew of reason many have, who yet will be Godly, when truly these are the Acts wherein they perversly follow God, and indeed follow the Devil himself: What is more peculiar unto God than revenge, and knowing of the heart? Vengeance is mine, yet who takes not this from God? I the Lord search the heart: Thou alone knowest the hearts of the children of men, 1 King. 8. It's the Devils part to take these from God; he would dare to intrude into the Throne, and judge of his secrets in the hearts of men: Thus he began to charge God himself with lying. We may know more by our selves than all the world can: Paul the chief of sinners, yet afterward having examined and pur­ged himself, he knew nothing by himself, we must every one give account for himself. How much greater is God than another mans Conscience?

Consol. I have examined my self, and I find so many sins that deter and affright me. God is greater than thy Conscience, greater in Mercy, and plenteous in loving kindness, 1 Joh. 3.20. The Judge when he hath examined, he gives an impartial sentence, yet when he hath so done, the power of pardoning is yet in the Prince. Every mans Conscience is an impartial Judge, which condemns or acquits the Examinate, but God is greater; Mercy triumphs over Judgement: when we have judged our selves, then the Mercy of God is greater. The good God pardon all these, 2 Chron. 30.18, 19.

Exhort. To this Duty, to prepare our Accounts before we come to the great Examiners Office; both concerning, 1. Sins committed, and 2. wants of good disposition, hunger and thirst.

Sign. 1. Whether have we examined our selves touching all those Objects forenamed. 2. Whe­ther by a right Rule, many judge themselves by themselves, and so are not wise, many by the Opini­ons of those whom they prize; Ne te quaesiveris extra, seek not thy self without thy self. What is so true a Rule, as the Canon of God's Word? 3. Whether effects follow upon due examination, repentance, conversion, hunger, thirst? 4. Whether do we imitate the Lords death and burial?

1. His death

  • Ipsum pro nobis esse passum, That he died for us.
  • Nos cum ipso debere compati, That we ought to suffer with him.

1. Christ is the Lamb slain from the beginning, Rev. 13. It is evident, we are not able, before Regeneration, to think, speak, do any thing that is good; when therefore we crucifie good thoughts, purposes, intentions before Regeneration, what else do we but crucifie Christ himself in us?

2. Frangendum corpus peccati, The body of sin is to be broken: Effundendus sanguis vitae pristinae, The blood of our former life is to be poured out.

Mourn for the affliction of Joseph, Amos 6.6. Consider, 1 Sam. 22.1, 2, 3. What is the mean­ing of the Cave? and who went into it after him but miserable men, and men in debt? and whom doth he invite else? Matth. 11.

There are two questions of great moment; 1. What have I done? the Prophet complains of this, Jer. 8.6. 2. What shall I do? of this Paul, Act. 9. the Jaylor, Act. 16.30. the multitude, Act. 2.37.

Means. Pray to the Lord to light our candle, and set it on our head, Job 29.3, Psal. 18.28. 2. To try us himself, Psal. 139.23, 24.

But let a man examine himself, and so let him eat, &c.

I have spoken heretofore of these words, which as then I might have told you had a double con­sideration: 1. Absolute, Let a man examine himself: 2. With a note of distinction or diversity, in respect of the words before, But, let a man examine himself.

In the Verse before, the Apostle had told the Corinthians the danger of unworthy Receiving, which that it might not seem a discouragement, in the words of the Text, he prescribes a means for the due and worthy Receiving of it: He that eats—But let a man, &c.

Observ. 1. The nature of sin is here compared to dross, that, it's incorporate with metals: as else­where the Holy Ghost compares it to dust, to stubble, Psal. 119.119. Prov. 25.4. See Notes on Jam. 1. Jer. 6.28. Ezech. 22.18.

Observ. 2. As there is dross in us to be consumed, so is there something as precious, yea, more precious than Gold that is tryed, 1 Pet. 6.7. See Notes in verba supra.

Therefore is Christ called the Remnant, which is left after all, unless the Lord of hosts had left us a Remnant, a Seed, Rom. 9. the Balsamum Naturale, when all the chaff and husk is consumed, that brings all to life again, as Isai. 1.25, 26, 27. that is, thus is Jesus Christ our hope, spes in ima pi­xidis, hope in the bottom of the box.

Observ. 3. Because the Sacrament is compared to meat and drink, it's often to be Received: See Notes on 1 Cor. 10.

Repreh. 1. [...], so; who quarrel about the way of trying, some conceive, that unless others try us, we are not fit guests for the Lords Table. The Mistriss of the house bid her Maids sweep the house: Wisdom hath her maids, Prov. 9. she knows that will not dwell in a body that is subject unto sin.

Repreh. 2. Who measure and try themselves by themselves, the Scripture saith, such are not wise.

Repreh. 3. Who try themselves by the Opinions of others, it's possible to deceive all Examiners.

Repreh. 4. Who try themselves by Scripture, but wrested to their own sense, who examine them­selves by the end of the Sacrament: remembrance of Christ's death, not the imitation of it.

Means of tryal, the fire of the Spirit: that which hath been tryed by the fire is approved.

1. Such is the fire of the Spirit. 2. The Word, Psal. 119.140.

Let him eat of that bread.

Bread is either Natural Food, [...], or, Spiritual; and that either, 1. Good and wholesom, such as strengthens the inward man, Prov. 9.5. Or, 2. Hurtful and destructive unto it, Prov. 4.17. The outward and natural food is not here understood, as all agree; for since it is a Sacrament, what is visible is representative and significative of some thing invisible; as the outward and natural, both bread and wine signifie something inward, answering to both; what those are, all agree to be the body and blood of Christ. Now what body that is which we eat, what blood that is which we drink, is a very great question in the Church of Christ, and not determined, only the most agree, that the natural body of Christ, which suffered on the Cross, and the blood then shed, is that which is here understood. But how we eat that body, and how we drink that blood, the great Disputers of the world fall asunder into Three Parties, according to their several Opinions.

1. Some say, that the outward Elements of Bread and Wine are really changed into the body and blood of Christ, which we must believe to be so, though we see the colours, smell the scent, taste the relish of the outward elements; this they call Transubstantiation.

2. Others say, that, in, under, with, or together with the outward elements of Bread and Wine, the body and blood of Christ is eaten and drunk; and this is called Consubstantiation. But this, if well considered overthroweth the nature of a Sacrament.

3. A third sort are they who understand, as both the former do, the natural body and blood of Christ, but received both by Faith.

But the Question is not de Modo, but de Objecto, not touching the manner how the body and blood of Christ is received, but concerning the body and blood it self, whether natural or spiritual, and mystical, and such as is truly called spiritual meat and spiritual drink? When our Lord Jesus had treated at large of his body, and flesh, and blood, the eating of the one, and drinking of the other; and some said, how can this man give us his flesh to eat? Joh. 6.52. These three divided Parties answer that question: 1. The first by Transubstantiation: 2. The second by Consubstan­tiation: 3. The other by Faith. If the Natural Body of Christ Crucified be here understood, then surely the Capernabites were in the right, it was to be eaten bodily, and his blood bodily drunk: As spiritual things are spiritually received, and not otherwise; if therefore the Natural Body of Christ were here understood, it must be received according to its nature, bodily: Therefore our Lord perceived the gross mistake of the Capernahites, as elsewhere they understood him, Joh. 2.19. and 3.4. that which all these three take for granted, our Saviour expresly denies: all these suppose the natural body to be that which is fed upon. Our Lord tells them and us, if we will be­lieve him, that the flesh profiteth nothing, (he speaks of his own flesh, of which they made mention) The words, saith he, which I speak, they are Spirit, and they are Life.

Doth the flesh profit nothing? did not Christ suffer for us in the flesh? did he not by his death pay an inestimable price for our Redemption from the Curse of the Law? Gal. 3.13. Hebr. 9.27, 28. Did he not by his holy Life in the flesh, as also by his death leave us an example? Is not the death of Christ necessary for the expiation of the guilt and punishment of sin? Hebr. 10.14.

If all this be true, as certainly it is, how saith our Lord, that his flesh profiteth nothing?

The flesh profiteth nothing, (i. e.) either to the quickning, and giving life to the Soul dead in trespasses and sins, it profits nothing to the feeding and nourishing of the Soul unto eternal life; [Page 186] these are the works of the Spirit, for it is the Spirit that quickens. The bread which is here pro­pounded to be eaten, and consequently the wine, it comes down from heaven, vers. 58. but the natural flesh of Christ came not down from heaven. The bread to be fed upon is sometime called his body, sometime his flesh, sometime meat, the Manna. This is not Natural but Spiritual, [...] (See Notes on Gen. 25.) and such must be the partaking and receiving of them. What then is the Bread but the Word of God? as often in Scripture, Deut. 8.3. Matth. 4.4. and speak­ing of the Manna: see Exod. 16.16. Job 23.12. Jer. 3.15. and 15.16. Amos 8.11. As for the Cup, [...], it's Metonymically taken for the wine in it, which signifieth the blood of Christ, (i. e.) his Life and Power, his Spirit of Life, Rom. 8. the Spirit that is [...], that quickneth and giveth life. Of this blood ye read; Hebr. 9.14. and 10.29. and 13.20, 21. cum Rom. 1.4. 1 Pet. 1.18, 19. Revel. 7.14. [...] non [...], 1 Joh. 5.8. This bread our Lord had broken unto them, and given them his blood to drink, Joh. 14.17. 1 Cor. 12.13. This Cup signifieth his passion, Lord, if it be possible, let this Cup pass by me, and our imitation of it, by enduring the like inward and outward sufferings, Matth. 20.21, 23.

Doubt. Why doth the Lord propound these Mysteries under these outward Elements? Love is defined, affectus unionis, an affection of union, oneness and sameness with another: Now because, he who saves another, cannot really be one and the same with him, Disparata non possunt fieri unum, he imparts something to him, wherewith he may be in a sort one and the same with him; such is that which enters into us, as meat and drink, and such as is neerest to us, as our garments, and what else is needful for the preservation of our being: Thus Jonathan when he loved David, 1 Sam. 18.1, 3, 4. their souls were in a sort one. But how did Jonathan express that? He stript himself.

Does the Scripture, think we, intend only to express humane passions? Jonathan figures the holy Spirit (so his Name signifieth, the gift of the Lord) and he cloaths David, as when Judg. 6.34. the Spirit of the Lord is said to come upon Gideon: the Hebrew Text saith, the Spirit cloathed Gideon, Marg. Put ye on the Lord Jesus Christ, 1 Thess. 2.8.

There is no Love without Communication of something from the party loving to the party loved; thus Joh. 3.16. Gal. 2.20. He loved me, and gave himself for me, Ephes. 5.2.25. And thus the Lord Jesus Christ, to testifie his intimate love unto us, He Communicates himself unto us by the Sacrament of his body and blood, which is called therefore Sacramentum Ʋnionis, whereby he affectionately imparts himself unto us, Joh. 6.55, 56, 57.

Observ. 1. Terms of Art are as weights, wherewith we weigh silver and gold; such are the Sa­craments and Virtues in them.

Observ. 2. Take notice, that he who examines himself, hath a command to receive the Holy Sa­crament, [...].

Observ. 3. Hence also it followeth, that they who dispense and Administer the Sacrament, they virtually from hence have a Command to give the Sacrament unto those who have examined them­selves; for if they who have examined themselves must eat and drink, then must the Minister give them to eat and drink.

Observ. 4. The mans greatest business is about himself: This was the first Precept that God gave to Abraham: See Notes on Gen. 6.

Observ. 5. There is a warrantable Self-love.

Exhort. Examine our selves, and so let us eat of that Bread and drink of that Cup: When we have so examined our selves, so purged out the dross, we shall then become a vessel fit for our Ma­sters use, fit to bear his Name in; as Paul was, That we may bear God in our bodies 1 Cor. 6. Vulg. Lat.

So let him eat, and so let him drink; so (i. e.) having examined, proved, tryed, searched, and approved himself, so let him eat: so (i. e.) rectè, answers to [...]. See Notes on Psal. 90.12.

The Believer hath in him his Judicatory, his Examination-office; his fire is in Sion, and his fur­nace in Jerusalem, Isai. 31.9.

Exhort. Let us examine our selves, and so let us eat.

How industrious is the Evil One, to examine, search, sift us, and all that's good, and of God, out of us? See Notes on Zeph. 2.1, 2.

It's impossible otherwise to partake of the Lord Jesus; the Lord will examine us, and search us with candles; appeal to the Lord, and desire him to do it, Psal. 139.

[...]
[...]

NOTES AND OBSERVATIONS UPON I CORINTHIANS XIII. 2.

[...].

Though I have the gift of prophecy, and understand all myste­ries, and all knowledge; and though I have all faith, so that I could remove mountains, and have no Charity, I am no­thing.

I Will not derogate from the due praise of the Ancients, touching the divi­sion of the Scripture into Chapters, it was a laudable attempt, and suc­ceeds very happily in the most; yet it had been to be wished, among o­ther oversights, that this 13th Chapter, being the Epistle for this day, had not been so violently rent from the 12th, the last words of the 12th Chap. being in nature a part of this 13th, and that a principal one; as the head is in respect of the body, deriving an influence into the whole body of this Chapter; and therefore being taken from it, it's as if the head were cut off from the body: 'twill appear no less to you, if ye consider, That the Apostle having discoursed at large in the former Chapter, of those Graces, which they call Gratiae, gratis datae, as the gift of Tongues, Prophecy, Wisdom, Knowledge, &c. lest they should stint their desires in these, which are not desirable for themselves in the end of that Chapter: Covet earnestly (saith he) the best gifts, or rather according to Photius, Oecol. in locum Theodoret, and others of the Greek Fathers, because they desired greater gifts than these were; they read the words interrogatively, Do ye covet greater gifts than these? if so, [...], I shall shew ye moreover the most excellent way by far; and what is that way but Charity? which is one of those Graces which they call, Gratiae gratum facientes. And that this way of Cha­rity, is of all other the most excellent, the Apostle proves in this Chapter by three general Argu­ments; both 1. From the necessity, because without it all other Graces, as Tongues, Prophecy, Wisdom, Knowledge and Faith it self, are nothing worth: And 2. From the use of it, because by it all evils are born, or avoided, and all good done; for Charity suffereth long, and is kind, &c. vers. 4, 5, 6, 7. 3. From the duration and continuance of it, beyond, not only these Graces, but even Faith and Hope it self, for Charity never faileth, but whether there be Prophecies they shall fail, whe­ther there be tongues they shall cease, whether there be knowledge it shall vanish away, &c. yea, now abideth Faith, Hope, Charity, these three, but the greatest of these is the subject of this Discourse, contained in this general point of Doctrine:

That though a man have prophecy, and know all mysteries, and all knowledge; and though he have all faith, so that he can remove mountains, and yet have not Charity, he is nothing.

An Argument indeed, consisting of too many particulars, to be fully discussed in a short time; and therefore I will be very brief in enquiring into, 1. The nature of Prophecy: 2. The know­ledge of all Mysteries: 3. All Knowledge: 4. All Faith: 5. Removing Mountains: 6. Cha­rity, and want of Charity: And then as brief I must be in shewing the [...] and [...]. The Truth, and the Reason of the Truth, that, and why, though a man may have prophecy, and know all myste­ries, and all knowledge, and have all faith; so that he can remove mountains, yet wanting Charity is nothing.

[Page 188]1. Prophecy is one of those gifts of God unto men, which they call gratiae gratis datae, freely given unto man of God, Rom. 12.6. which is either strictim, or largely taken: 1. Strictim, whereby he is enabled to fortell things to come. 2. Largely taken, whereby one is able to speak God's Truth, without difference of time. This gift was given unto men under the Law, for govern­ment of the Church of God, such were Aaron and Samuel: And for instruction of Gods peo­ple, touching the Will of God: such were all the Prophets, whose Prophecies we read in the Old Testament.

Under the Gospel this gift was given unto men for exposition of Gods Truth, and edification of his Church; For he that prophesieth, speaketh unto men to edification, and exhortation, and comfort, 1 Cor. 14.6.

The Divine things wherein the Prophets edified the people of God; were either, 1. Abstruse and hidden, such as all Mysteries are: And, 2. The gift whereby these are understood is called Wisdom; (that's the second thing.) Or else more ordinarily, and commonly known: And this gift they call by the general name of Science or Knowledge (that's the third:) which Truths when they beget assent, we call it Faith, which is generally nothing else, but an assent to a known Truth; (that's Faith.) This Faith is here described by an effect, in mens opinion, the greatest and most difficult, removing mountains. If ye ask whether this were ever done or no? The usual an­swer is, that no doubt many Saints have had as much Faith as could have removed Mountans, if the necessity of the Church had required such miraculous effects: For the manifestation of the Spirit is given to every one to profit withall, 1 Cor. 12. But it is commonly denyed that it had been needful, yet that as great, or greater works than these have been done by Faith; as raising of the dead, dividing of the sea, &c. And yet some are reported to have done this, as Gregorius Neocaesariensis, for the building of the Church, avouched for truth, by Gregory Nyssen, and vene­rable Bede; and a poor Christian is said to have done the like, for the defence of his Faith, and saving of his life, when one of these three were propounded to him: Either, 1. To remove a Mountain: Or, 2. Turn Mahumetan: Or, 3. Die. As 'tis reported by a Minorite Fryar, in a Journal of his, dedicated to the French King, Anno Domini 1253. I know not how this satisfi­eth the doubt: But it seems very strange, that whereas in the Old Testament, as Psal. 30.7. and 48.1. Isai. 2.2, 3. and 11.9. and 40.4. Jer. 51.25. Zach. 4.7. beside many the like places: A Mountain by consent of all, that I know, is spiritually to be to be understood; yet in the New Testament, where our Saviour in Matth. 17.20. And St. Paul in the Text, speak of removing moun­tains: Mountains must needs be litterally understood. Shall the Old Testament point us unto inward things, and the New to outward? Shall Moses and the Prophets, who are most-what figurative and typical, put off the veil of Types and Figures. And shall Christ rather put it on, whose words are spirit and truth? Joh. 1.6. How much rather then may we understand by Mountans in this place, spiritual things also. I will not beg your assent unto this interpretation. The Scrip­ture elsewhere challengeth it in many places: For so pride, and the lofty looks of men are Moun­tains, Esay 2.11. The lofty looks of men shall be humbled, and the haughtiness of men shall be bowed down, &c. And the day of the Lord of hosts shall be upon all the high mountains, and upon all the hills, that are lifted up, vers. 14. And in Chap. 5. the Prophet having reckoned up the peoples sins, as covetousness, luxury, impiety, injustice and pride, all high swoln sins; and the Lord now stretching out his hand to smite them, vers. 25. The mountains were moved, saith the Text, namely these swelling sins.

Nor is this a forced exposition; for Apoc. 16. where Christ, at his second coming destroys all sin, and all the power of Sathan, and the spirits of Devils, and mystical Babylon out of the earth at vers. 20. The mountains, saith the Text, were not found: That this interpretation is genuine and pro­per, appears by the description of Christ's first coming in the flesh, Luk. 3.4, 5. Prepare the way of the Lord, make his paths straight, every valley shall be filled, and every mountain and hill shall be brought low. Which, I presume, no man understands according to the letter: but as St. Paul speaks of the mighty weapons of God, 2 Cor. 10. That they cast down imagination, and every high thing, that exalts it self against the knowledge of God, and bringing into captivity, every thought unto the obedi­ence of Christ. So that generally, the removing of Mountains, is the removing and purging a­way of sins, which is given unto Faith in Christ, Act. 10.43. For through his name, whosoever be­lieveth on him shall receive [...], remission of sins, and 15. Put no difference between us and them, purifying their hearts by faith. This is that which St. Ambrose, and Rabanus interpret, Virtutes facere, aut daemonia per fidem ejicere: To do wonderful works, to do acts of power, and to cast out Devils out of our selves; yet if a man have all this faith, and have not charity, he is nothing.

But what is Charity?

Liber 3. sent. distinct. 27.It is Dilectio, qua diligitur Deus, propter se, & proximus, propter Deum, & in Deo: That kind of affection, whereby we love God for himself, and our neighbour for God, or in God; and both are here meant, which he that hath not, is said to be nothing. How can that be? nihil prodest, it profits nothing: So Rabanus and St. Anselme, or rather nihil sum secundum esse gratiae, saith Aquinas, in regard of the Essence, and being of Grace, though withall these, yet without Charity, I am nothing. And that though a man have all these, and want Charity, he is nothing: Will appear, if we take a short view of them again: For,

[Page 189]1. As for Prophecy 'tis plain, by many examples out of the Word of God: As that of Balaam, Numb. 23. and 24. that of Caiaphas, Joh. 11.50. And Sauls Messengers, and even Saul himself among the Prophets, all wicked men. Saul and his Messengers hunting after the blood of David; Caiaphas after the blood of Christ, the true David; and Balaam, a mercenary, prophesying for hire, and running greedily for reward. And all of them, had the gift of prophecy, as many others had. Yea,

2. Many knew the profound Mysteries of God's Truth, as Judas did, and preached them too, as well as the other Apostles did. Yea,

3. Knew all knowledge, as the Pharisees did, they had the key of knowledge, Luk. 11. Inso­much, that our Saviour commends his own Disciples to them, Matth. 23.1, 2. He spake, saith the Text, to the multitude, and to his disciples, saying, The Scribes and Pharisees sit in Moses chair, There­fore whatever they say unto you, keep and do. Yea,

4. Many of them had Faith in Christ also: Many of the Rulers believed on him, Joh. 12.42. and many wrought miracles in his name, Matth. 7.22. But all this to no purpose at all. Judas was a traytor, and betrayed his Lord. And I know, (saith our Saviour to the Pharisees) that the love of God is not in you: And the chief Rulers, howsoever they believed on him, yet confessed him not, lest they should be put out of the Synagogue; for they loved the glory of men, more than the glory of God, Joh. 12.43. All their Prophecy, their Knowledge of all Mysteries, all their Knowledge, all their Faith, all their wonderful Works were nothing.

And the Reason is plain, whether we consider: 1. The Nature of all these Graces: Or, 2. The nature of Charity: Or 3. The Nature of God.

And the Nature of all these Graces may be considered: either, 1. In their Object: Or, 2. In their Subject: Or, 3. In their End, whereat they ought to aim.

1. As for their Object, or matter where about they are conversant, it's Divine Truth, and that such as glides into us, nobis non cogitantibus; oftentimes, when we think not of it: For so we read, 1 Sam. 19. That when the Messengers, which were sent to take David, saw the Company of the Prophets prophesying, and Samul standing as appointed over them, The Spirit of God was upon the messengers of Saul: Both first, and second, and third; yea, when Saul himself went to Najoth and Ramath: The Spirit of God was upon him also; and he prophesied until he came to Na­joth in Ramath; and he stript off his cloaths, and prophesied before Samuel, in like manner, and laid down naked all that day, and all that night.

As Diodorus Siculus reports, touching the first finding of the Delphick Oracle, lib. 16. of his Bibliotheca. When a Company of Goats, which a Goat-heard kept there, had descended into an hollow Cave, where afterwards the Oracle was; they coming out from thence, uttered strange voices, and skipp'd, and danced up and down, after a strange manner; which the Goat-heard observing, went into the same Cave himself, and returning thence, was compelled, [...], to dance up and down, as the goats did, and to prophesie of things to come. Even so King Saul's Courtiers, lascivi Capri, and King Saul himself, Balaam having his eyes open. [...]: They here prophesied, when they neither expected, nor thought of any such matter.

For Divine Truth is of the Nature of Light, which a man may see, though he do not purpose, or chuse to see it: but it slides into the understanding, as Light into the eye, not laboured for, not expected: That's the subject of these Graces. Now according to the understanding, 'tis true, a man may be said to know, to perceive, to understand much, to be wise, wary, prudent, subtil, craf­ty, or any of that kind. But according to his understanding, he cannot be said to be good; that's according to the Will. Now these, and many the like are in Nature before the Will; and therefore according to these, a man cannot be said to be good; and therefore nothing worth. So Solomon saith, Prov. 11.20. That the heart of the wicked is little worth; or as the Latin, pro nihilo; 'tis nothing, or good for nothing: There's no goodness in it; yea, they are so much the more nothing (if there can be degrees in nothing) because they fall short of perfection, they are incomplete, and imperfect, vers. 8, 9. of this Chapter; attain not unto their end, and that is, the edifying of the Church, Rom. 12.6. And that's the work of Charity, which is the second thing to be considered.

For howsoever it be most true, that he that prophesieth, edifieth the Church, 1 Cor. 14.4. yet that he may prophesie, and so edifie the Church, he must follow after charity, vers. 1. of that Chapter: For Charity is fundamentum, & caput Religionis, saith St. Ambrose, The head and founda­tion of Religion: Upon which all the actions of a Christian man must be builded, and whence they all proceed, according to that of our Apostle, 1 Cor. 16.14. Omnia vestra in charitate fiant, let all your doings be done in charity; or from, or through, or to it: Ex dictamine, & imperio Charitatis, by the command of Charity. For sith Charity, hath for the end of it, the chief good of the Christian life: Therefore it extends it self to all, and every action of the Christian life: per modum imperii, by way of command, saith Aquinas. And that which is so done, that it is not referred to Charity; it is not so done, as it ought to be done, saith St. Austin: So that all a Christian mans actions pro­ceed from, and end unto Charity, 1 Tim. 1.5. As in the making of a Circle, the moving Point of [Page 190] the Compass, fetcheth a circuit about, and returns unto the same Term and Point, it left at first, and where it first began. Since therefore all the actions of the Christian life have Charity for both their beginning and end, it necessarily followeth, That those actions which proceed from o­ther principles, or tend unto other ends, are not actions of the Christian life; and in that respect, null, or worth nothing; and their Author such, though he have prophecy, and knowledge of all Mysteries, and all Knowledge, and all Faith, so that he could remove mountains.

Nor let any man think, I attribute too much to Charity, since God himself is LOVE, 1 Joh. 4.8, 16. That's the ground of the third Reason: For as it is true that God is Love, objectively, as being most lovely; and causally, as being the Author of Charity, both in habit and act in us: So is he also essentially, the very Love it self, as we say, in the abstract, that God is Power, and Strength, and Goodness, and Wisdom, &c.

And the Reason is, because God is a most simple, absolute, and uncompounded Essence, and Be­ing; and therefore in him, there is not quod est, and quo est; as they say, not Quality and Essence, in him distingush'd one from other. Nor is he said to be, our Love or Charity: but absolutely Love or Charity: Therefore it must needs be, that this is to be understood of the Essence, Nature, and Being of God.

Since therefore God, according to his Essence and Being is, Love or Charity; it followeth unde­niably, that whosoever is without Charity or Love, is without God: And therefore, though a man have prophecy, and know all Mysteries, and all Knowledge; yea, and have all Faith, so that he can remove mountains, he is nothing.

1. But it may well be doubted how this can be, since we read every where, how dearly God loves his Prophets, how careful he is of their welfare: Do my prophets no harm, Psal. 104. How bountiful to those who love them, Matth. 10.41. How much offended with those who hurt them, or contemn them, 2 Chron. 36.18. And how then are they nothing?

2. And whereas God reveils the Mysteries of the kingdom of heaven unto his Disciples, Matth. 13. and by that Revelation endears himself unto them: Are they nothing that know all Mysteries?

3. And since to know God and Christ, is eternal life, Joh. 17.3. and Christ by his knowledge justifieth many, Esay 53.11. Or rather, by the knowledge of him: And since God complains, that his people perish for want of knowledge, Hos. 4.6. Are they nothing, that have all Knowledge?

4. And since, he that believeth, shall be saved, Mar. 16. and faith alone justifieth, according to the Doctrine of our Church: Is he nothing that hath all Faith?

I will endeavour to satisfie all these doubts, briefly, and in order,

1. For as St. Paul speaks of Preachers of the Word, so we may say of Prophets, that some prophecy for contention, for envy, vain glory, or some other sinister end: And from an evil Principle, o­thers, out of love and good will. These latter sort, are they who are so dearly beloved of God, whose Prophecy and Preaching proceeds from the Love of God, and the Salvation of men, 1 Cor. 14.1. and such Prophets, and their Prophecies are not nothing.

2. The like we may say of those, who are Disciples indeed, as our Saviour calls those, who have so learned Christ, and his commandment, that they love one another, as he hath loved them. So they also love one another; for this is the tessera, the mark of Christ's Disciples, whereby all men know, that they are Christ's disciples, Joh. 33.34, 25. And to such Disciples it is given to know, the mysteries of the Kingdom of God, &c.

3. Nor is that knowledge any thing, if alone: The knowledge of God and Christ is eternal life, and for want of which the people perish, 'tis notitia amicabilis, and affectiva, an affective, a friendly kind of knowledge, which proceeds from Love in some measure, and tends unto it. This Knowledge and Love, are like the two wings of the Soul, helping one another, and advancing the Soul unto God: That of which St. John speaks, 1 Epist. 4.7, 8. Beloved! Let us love one another, for love is of God, and every one that loveth, is born of God, and knoweth God: He that loveth not knoweth not God, for God is Love.

Howsoever, it is most true, that we are justified, and saved by Faith; yet that Faith which saves, and justifieth, hath other Graces necessarily accompanying it, as a Queen hath her train of Maids of Honour attending upon her person: Or, as the Bridegroom saith, His spouse is one, Cant. 6.8, 9. Yet there are, saith he, threescore queens, and fourscore concubines, and virgins without number: For howsoever, Sola fides justificat, yet, ea fides quae justificat, non est sola, say our Divines. Howsoever faith alone justifieth, yet that faith which justifieth is not alone. For from the assent of the mind, unto Divine Truth, which we call Faith: The Soul advanceth it self, and is car­ried out unto the thing believed, in a double act of Hope in God, which is the Author of Salva­tion, and hope of God, and for God, who is the Salvation it self, Gen. 15.1. But these acts of Faith and Hope, have an eye at a mans own proper good, and look no further, but arise from self-love, and there end. Indeed, they go out of a man, to purvey for that good; yet so that they return home again unto a mans own self, and rest there. As a man that goes forth to the Market, to buy himself Meat, but eats it not there, but at his own house. But this a man may do, and love neither God for himself, nor his Neighbour for God, but only his own self, and so make himself his end. And there­fore [Page 191] this Faith and Hope cannot be savingly alone, but must be acted unto Gods honour, and the salvation of our neighbour; and this cannot be done but out of Charity. Please ye open this hand of Faith a little, and apply it distinctly unto our Saviours word, the object of it: 1. As he is a Prophet, his Word is a word of Truth, which he puts into the hand of Faith. 2. As he is a Priest, his Word contains the merit of his sacrifice and suffering, and a promise unto believers, who follow his sufferings, that they shall through faith and patience inherit the Promise: which Promise, this hand of Faith through Hope grasps, and layes hold upon, and plucks home unto himself. 3. As he is a King, his Word prescribes and commands somewhat to be done to Gods glory, and our neighbours good; and here this hand of Faith is operative through Charity, and bestirs it self in duties of obe­dience.

The first of these without the second is but a dead Faith, a dead hand, like that of Jeroboam; or worse, the faith of Devils.

The first and second, without the third, is but a lame hand, able to do nothing, but half a Faith.

When the third is added, Faith is perfected; so that then a man may be said throughly to believe, when he loves, and is obedient in the works of Charity; will ye hear St. James say as much, By works was faith made perfect; and the Scripture was fulfilled, which saith, Abraham believed God, and it was imputed unto him for Righteousness, and he was called the friend or lover, and beloved of God, Jam. 2.22, 23.

Add hereunto, that which I read in a most Ancient Monument, the Epistle of St. Clement unto the Corinthians: [...]; Wherefore was our Father Abraham blessed of God? Was it not because he wrought Righteousness and Truth by Faith?

Hence then observe with me, what kind of Prophecy, what kind of Knowledge, and what kind of Faith, the Lord in Scripture commends unto us; Prophecy, not idle knowledge, not contempla­tive, not unprofitably swimming in the brain, no, nor that which vents it self at the mouth in elo­quent words and phrases.

Though I speak with the tongues of men, and Angels, and have no Charity, I am like sounding brass, and like a tinkling Cymbal; they make a noise when they are stricken, and waste themselves, and perhaps please others for the time, as a man is delighted with hearing musick, but they do them­selves no good at all; as Cleanthes in Laertius compares the Peripatetick Philosophers to Harps, which make a pleasing noise, and delight others, but they themselves hear not their own musick; and they do but please others, they profit them not, if without Charity; as a man that hears an Harp, is delighted only for the time, and not profited at all.

Nay, suppose he speak the most profound Oracles of God, and such as are most profitable unto men: so did Balaam, whose prophecy concerning Christ, Numb. 24. is not only true and Canoni­cal, but one of the most glorious ones in all the Scripture; yet what did these profit Balaam him­self? without Charity he himself was nothing.

What kind of Faith is that which the Scripture commends unto us? not imaginary, not fanta­stical, not to get a few good words by heart, As that Christ died for us, and that through the mercy of God, and merit of Christ, our sins are pardoned, and we justified, &c. Not to work our selves to a per­swasion of this or the like, that it's true, and there's an end; for this is a thing easily done by self-love, and a strong fancy.

It's a thorough Prophecy that God requires, that they be his servants the Prophets, Paul the ser­vant of Jesus Christ, and so of the rest, serving God out of love, to the doing of his Will, and to the edification and salvation of the Church.

It's a thorough Knowledge that God requires, Jer. 22.15, 16. Is not this to know me, saith the Lord?

It's a thorough Faith that God requires, a faith that works by love; such a faith, and such a faith­full man is not nothing, he is something indeed, as the Scriptures stile it; for so we find a diverse opposition unto that which is nothing, 1 Cor. 7.19. Circumcision is nothing, and uncircumcision is no­thing, but keeping the Commandments of God: We have the same sentence repeated, and varied only in the close, Gal. 5.6. Circumcision is nothing, and uncircumcision is nothing, but faith which works by love: And the same again repeated, and the varying only in the close, Gal. 6.15. Circumcision is no­thing, &c. but a new creature.

If we lay these together, we shall perceive what that is which is not nothing with God; The keeping of the Commandments of God; they bring us unto Christ, and faith in him; faith, working faith, a faith that works by love, and works us unto a New Creature, then, then we are extra nihil, then we are not nothing, then we are something indeed; but till we thus keep the Commandments of God, and till we have a faith working by love, and till we so become New Creature, be we else what we can be, be we what we would be else, we are nothing.

Observe then a broad difference, between Gods true estimate, and the vain Opinion of men, touch­ing the most excellent state of Christian men in this life; God in Scripture points us unto Charity: Men, vain men, who think themselves, and would be thought of others the best of men, point us only unto hearing, unto knowledge, unto faith, fruitless faith. Oh! a powerful Ministry, 'tis all in [Page 192] all, and the Word frequently taught (I say not how sincerely and truly) 'tis all the Christian hap­piness: As I have heard some call divers such places in this Kingdom, by the names of Heaven-gates, and Paradise, Heaven upon Earth; and yet the men themselves notoriously covetous, proud, malicious, vain-glorious, &c. Corazin and Bethsaida lifted up to Heaven by Knowledge and Faith, and that a false Knowledge, and false Faith also, that they may be cast the deeper into hell; Confer 1 Cor. 1.

The great learned men therefore are not to be envied, no, nor those who brag much of the know­ledge of Gods truth, without learning, who make the greatest noise in the world at this day: Ba­laam was a Prophet, and Caiphas, and Saul, and our Lord foretells of divers who shall say unto him in the last day, Lord, Lord, have not we prophesied in thy name, and in thy name cast out devils, and in thy name have done many great works? But I will then (saith he) profess unto them, I never knew you, de­part from me ye workers of iniquity, Matth. 7.23. And therefore our blessed Apostle, I keep under my body, and bring it into subjection, lest when I have preached to others, I my self might become a cast-away, 1 Cor. 9.

Nor is it altogether unworthy our Observation, the humility of our Apostle, he speaks in his own person; Though I have prophecy, though I know all mysteries: So 1 Cor. 3. What is Paul, and what Apollos? These things, saith he, I have transferred unto my self and Apollos, for your sakes. But when he speaks of any dignity and excellency due unto himself, he speaks by way of compulsion; I speak foolishly, saith he, you have compelled me. Otherwise he puts himself under another person; I knew a man in Christ, saith he, about fourteen years ago. Quite contrary to the fashion of many men, who if they have done any thing that's good, we shall be sure to hear it first from themselves; but let another praise thee, and not thine own mouth, Prov.

Exhort. To follow after Charity, 1 Cor. 14.1. 'Tis the Apostles Exhortation, after his Doctrinal Discourse in this Chapter, I need add no motives to those in this Chapter, the Three main Reasons may suffice: Only because there are many, who content them in a Faith, without Love or Cha­rity, I will commend one place of Scripture unto you, and I beseech you think of it, and I pray God open their eyes whom it most concerns, 2 Pet. 1.5. Add to your Faith Virtue, &c. The Signs, 1 Cor. 13. vers. 4-7.

NOTES AND OBSERVATIONS UPON I CORINTHIANS XV. 30, 31.

[...];

[...].

And why stand we in jeopardy every hour?

I protest, by your rejoycing, which I have in Christ Jesus our Lord, I die daily.

THat the Believers may not morn for the dead, as those without Hope, the Apostle in this Chapter, proves by many Arguments the Resurrection of the Dead; and among them, this is reckoned the fifth, which is an Argu­ment from Testimony, common and proper.

The common Testimony, is vers. 30. The practice of the Apostles ex­posing themselves so to daily, to hourly perils in hope of the Resur­rection.

2. The proper Testimony taken from his own practice, and that con­firmed by his Oath, Vers. 31.

1. The Apostle, and with him all Believers dye daily.

2. The Apostle hath rejoycing in Christ Jesus our Lord.

3. The Apostle swears by that rejoycing, which he had in Christ Jesus our Lord, he dyed daily.

1. The death which the Apostle professeth daily to dye, may be understood: Either, 1. Of those outward perils and dangers of a bodily death, whereunto he daily exposed himself by preach­ing the Gospel. 2. Or it may be understood of the daily mortification of sin, in hope of the Re­surrection and Life.

Reason. See Notes on Rom. 6.8.

Observ. 1. The true Christian life, however easie in profession is most difficult in practice.

2. The Apostle had rejoycing in Christ Jesus our Lord. Quaere, 1. What is meant by rejoycing? 2. How in Christ Jesus our Lord? The word [...] which we turn rejoycing, may as well be turned glorying. This rejoycing or glorying, is in Christ Jesus our Lord, the Author of that glorying and rejoycing.

Reason. This glorying and rejoycing proceeds from the pattern of Christ's sufferings, and our conformity thereunto, Heb. 12.2. Who for the joy that was set before him, endured the cross, &c.

Observ. 1. Note here, that all the afflictions, both outward and inward which befal us in our way and course of mortification, they are counterpoised and balanced by joy, rejoycing and glory, 2 Cor. 6.10. And therefore the Apostle propounds all his sufferings, as the Object and Matter of Glory, 2 Cor. 11.18.

Observ. 2. The true, solid, and durable rejoycing, and glory is in Christ Jesus our Lord, Luk. 2.10. I bring you tidings of great joy, that shall be to all people: Yea, the joy over-passeth, over-weigheth all the pressures. My Brethren count it all joy, when you fall into manifold temptations, Jam. 1.2. Re­joyce in the Lord always; and again (I say) rejoyce. Insomuch as the sorrow is only expressed with a quasi, as it were, [...], as sad, or sorrowing, but always rejoycing, 2 Cor. 6.10. In thy pre­sence is the fulness of joy.

Axiom. 3. The Apostle sware by that rejoycing, which he had in Christ Jesus our Lord, that he dyed daily. The words are diversly read, and that in ancient Copies, [...]: By your rejoycing, or glorying. And [...]: By our rejoycing; [...] is a particle that [Page 194] signifieth protesting or swearing; though there be a difference between them, yet [...] signifieth, both: And therefore it's rendred here, as in some other English Translations. I protest, and in the Syriack, I swear.

Reason. 1. The matter is of great moment, mortification of sin, and that daily.

Reason. 2. That he might perswade them, to an imitation of himself, in this duty of so great moment.

Doubt. What need had the Apostle to swear this? The Corinthians, to whom he wrote, and all the Churches, whereof he had a care, 2 Cor. 11. They all knew the perils and hazards, whereunto he was exposed, they all knew he went in danger of his life: And if so he did, and they knew it; what need he swear it? Was this Oath taken in judgement?

Beloved! I fear we are dull in hearing, and true understanding, what the Apostle hath written: We are, 'tis too evident, outwardly minded. Had St. Paul here understood a natural and bodily death; The Objection I have made would stand firm; for his outward perils were so well known, that there was no need of an Oath to confirm them. But that daily dying to sin, that daily ceasing from his own Wisdom, and Knowledge, that he might be wise with the Wisdom of God; that daily mortifying his earthly members, fornication, uncleanness, inordinate affection, evil con­cupiscence and covetousness, which is idolatry: who knew this but the Lord, and his own Spi­rit? Who but the Lord, and his own Spirit knew that inward sympathy with the Corinthians, and with all the Churches; whereof he speaks, 2 Cor. 11.29. And therefore, if I must glory, saith he, I will glory in my infirmities, vers. 30, 31. The God and Father of our Lord Jesus Christ knoweth that I lye not, &c.

Observ. Hence it appears lawful to protest by heaven and earth, as the Prophets have done, by the holy Angels, as the Apostle gives example, 1 Tim. 5.21. Yea, it is lawful to swear, when the glory of God requires it, or our Neighbour's Salvation. So the Oath have the three comites jura­menti, as they are called, Jer. For so we have warrant, Deut. 6.13. and 10.20. And the Apostles Example, 2 Cor. 1.23. Phil. 1.8.

But our Lord saith, swear not at all, Matth. 5.34.

He there forbids Oaths by the Creatures usual then among the Jews. But its evident by the fol­lowing words, that the Lord prohibits the frequent use of all Oaths in our ordinary discourse a­mong men, where there is no necessity of swearing. And therefore the Lord adds, Let your com­munication be yea, yea, and nay, nay.

True: Some will say. But whatsoever is more than this is evil: that's a weak, yea, a false colle­ction from our Lords words: he saith not, that it's evil: But it cometh of the evil one. The A­postle protested, or sware, [...], or [...]: by your rejoycing, or our rejoycing which I have in Christ.

1. If we read the former, the Apostle rejoyceth either: 1. In that proficiency: Or, 2. In the joy and glory which he hoped for in them.

2. If we read the latter: the Apostle protests, or swears by that glory which he had of their con­version by him. And indeed, the Readings are both Ancient. And there is much to be said for both: And therefore the V. L. Syri. Tremel. Diodati, the Spanish Translation follow the former. Luther, Castellio, Vatablus, Piscator, and French Bible, all our English Translations, which I have seen, follow the latter: Except our last Translation, which puts also the latter in the Margin.

Whence we may gather thus much: That the people of God have common joys and sorrows one with other. Thus the Apostle professeth, that the Thessalonians joy was his, 1 Thess. 2.19, 20. And the same Apostle tells the Corinthians, that his joy is the joy of them all, 2 Cor. 2.3. Thus also their sorrows are common. As Instruments of Musick, tuned to the same height, mutually affect each other, Luk. 1. St. Paul dyed daily, and rejoyced daily. He rejoyced and invites us to rejoyce al­ways, Phil. 4.4. There is no dolour, no sorrow in this death; nor ought our sorrows to exceed in regard of the natural death. Hezekiah wept sore, not that he feared to dye, but he had not yet a son, that the promise made to David might be continued unto them: So great mourning was for Jephtaes daughter.

NOTES AND OBSERVATIONS UPON II CORINTHIANS V. 17.

— [...].

—Old things are past away, behold all things are become new.

THese words, I shall first consider in themselves, then as they contain the characters and marks of the New Creature.

1. Let us consider them in themselves, and so they contain these truths:

1. Old things are passed away.

2. All things are become New.

3. Behold all things are become New.

1. Old things are past away.

In the language of the Scripture, old things are not alwayes evil, nor are new things alwayes good, but sometimes the contrary: But for our more distinct and orderly proceeding.

Old things are of three sorts; either, 1. In themselves truly good, as the fountain of all good, [...], and [...], God himself, the antient of dayes, the old way: Ask for the old paths, where is the good way? Jer. 6.16. The old Commandment; which is the new Commandment, 1 Joh. 2.7, 8. The old and perfect age of Christ, Ephes. 4.13. These old things are in themselves truly good.

2. Others there are as truly evil, as the old corrupt understanding, will and affections, which the Scripture calls the old man, Ephes. 4.22. old sins, 2 Pet. 19.

3. A third sort of old things there are of a middle and indifferent nature in themselves, such as the Spirit of God makes use of, thereby to signifie the other two old things, good and evil. Of these consist the whole Ceremonial Law, and Levitical Service, and of the same nature are all forms of godliness in the Christian Church, whether of the Popish Religion, or the Reformed, or of what kind soever.

The two latter kind of old things are here to be understood, viz. the Ceremonial and Moral old things, because these two, not the other properly can be said to wax old; and therefore ready to va­nish away, as the Apostle argues, Hebr. 8. last; for so we read, that a New Creature is opposed to Circumcision, whereby the rest of the Ceremonial Law was to be understood, Gal. 5.6. and 6.15. And the former things which are here, the old things are death, and sorrow, and crying, and pain, (i. e.) sin and the effects of sin, and opposed to new things, Rev. 21.4, 5. Vetera, saith Anselm, (i. e.) ve­teris hominis vitia, the sins or vices of the old man of sin.

And these two, Ceremonial and Moral old things, are said to pass away.

The Greek word here used to pass away, is [...], it notes a time undetermined, whereby the Septuagint render such words in the Hebrew, as signifie the passing away of time, [...] Jer. 8.20. The harvest is passed, the summer is ended, and we are not saved. 2. Change of things in time, Psal. 90.5. As soon as thou scatterest them, they are as asleep, and they fade away like the grass. 3. The passing away of a Kingdom, Dan. 4.28. Thy kingdom is passed away from thee. 4. The abolishing and annulling of the Law of the Kingdom, Dan. 6.6, 12. The Law of the Medes and Persians altereth not, or passeth not away: And according to these four acceptions, the word may here be understood.

I shall speak first of the Ceremonial old things, and shew how they pass away, then of the Moral old things.

1. The Ceremonial old things pass away, as the time passeth; whence it is, that Ceremonia hath the name from [...], a time or season, because the Ceremonies were [...], ordained to con­tinue [Page 196] only for a time. Thus the Tabernacle was a figure for the time then present, Hebr. 9.9. And when we read, Exod. 29.9. That the Priest-hood should be Aarons, and his Sons by a statute for ever, that the nature and manner of offering the Passover and the Sacrifices, the Sabbath, the New Moons and Feasts should continue by a statute for ever. We understand [...], and [...], which we turn, for ever, to be meant of a certain time, which should have the period or end, either with the Jubilee of the Jews, or with the coming of the Messiah, which therefore is called the fulness of time, Gal. 4.4. 2. Because a change of things was then made, and it's called a time of Reformation, Hebr. 9.9, 10. 3. There was a change of the Ceremonial Kingdom, Hagg. 2.6.7. Yet a little while, and I will shake the heaven and the earth, &c. and the desire of all Nations shall come; explained Hebr. 12.26, 27, 28. where the kingdom shaken is opposed to the kingdom that cannot be shaken. The Rulers of the Jews were the Princes of this world, 1 Cor. 2.8. 4. The Law of the Ceremonial old things passeth a­way, Hebr. 7.12. The Priest-hood being changed, there is made of necessity a change also of the Law. And thus ye see how Ceremonial old things pass away.

The Reason why the Ceremonial old things pass away is considerable: 1. In respect of them­selves: 2. In regard of their ends: 3. In regard of God, who ordained them for these ends.

1. In respect of themselves: They are in their own nature temporary and transitory, and so sub­ject unto change and alteration, God alone being immutable and unchangeable.

2. In regard of their ends, they are sometime called shadows, sometime rudiments or elements.

1. They are called shadows, because they served covertly to represent unto us, new, spiritual, and heavenly things, Col. 2.17. Let no man judge you in meat, or drink, or in respect of an holy day, or of the new moon, or of the sabbath dayes, which are a shadow of things to come, but the body is Christ.

2. They are the rudiments and elements of the world; the first Lessons which the Jews consider­ed, and as children learnt under the Law, their Schoolmaster, until the coming of Christ; the old name, Josh. 15.15. Ciriath Sepher, civitas literarum, oldness of the letter, Rom. 7.6. It is the Apo­stles Metaphor, Gal. 4.1, 4. Josh. 15.15. Rom. 7.6. But weak and beggerly elements they are, such as are fit only for children, vers. 9.

1. They are weak, and therefore called Carnal Ordinances, Hebr. 9.10. so flesh and spirit are opposed as strong and weak, Isai. 31.3. And therefore there is a disanulling of the Commandments going before, for the weakness and unprofitableness thereof, Hebr. 7.18. As a Child upon a standing-stool, and the Mothers hand, and other things to help him to stand and go, and a lame man stilts: so the weak Child brought up under the Law, and fallen lame man, useth the help of the Ceremonial old things; but being strong in Christ he casts away his crutches, Gal. 4.

2. They are wanting and beggarly, such as have nothing in themselves, but borrow all their power and efficacy from the things they signifie: so garments convey not heat unto the body, but receive heat from it: David being cold himself, though covered with cloaths, yet got not heat, 2 King. 1. As signs are empty things, yea, nothing without the thing they signifie. Thus Circum­cision in one place [...], in another it is [...], nothing or unprofitable, without the keeping of the Law.

3. In regard of God, who ordained the Ceremonial Law only for a time, and for the ends fore­named, and those obtained; he shakes this Ceremonial Kingdom, and makes all the Feast Dayes, New Moons, Sabbaths, and all the Solemn Feasts to cease, Hos. 2.11. Hag. 2.6, 7.

And the Reason is, he is a Spirit, and therefore according to his nature requires a worship in Spirit and Truth, not only in type and figure.

1. Observe then what esteem the Spirit of God hath of a Ceremonial worship if rested in: All such services, though Gods own Institutions, are old things: And shall we think that Christian Ce­remonies, if rested in, are better? God calls his own Institutions old things when rested in: And shall not all humane Institutions be as bad, or worse, if we rest in them without the Truth, and foun­dation of them? O Beloved, take heed of resting in a perfunctory, and outward performance of any Service, any Ordinance.

2. Observe the transitory nature of all outward Services, they pass away, Hebr. 8.13. that which decayeth and waxeth old is ready to vanish away: An Argument to us to rest our Souls, and to lay hold upon that which is durable and permanent, the Apostle makes that use of it, Hebr. 12.26, 27, 28. [...] eternal life, Hebr. 6.18. 1 Tim. 6.12.

Carnal Ordinances are of short continuance: All flesh is grass—but the Word of God that endureth for ever, 1 Pet. 1.24, 25. Wherefore Beloved, let us be exhorted, that as these old things are of a passing and transitory nature, we would so suffer them to pass away from us. This is St. Paul's document to the Corinthians, when he observed that Church rent with Schisms and Contention, go­ing to Law one with another, 1 Cor. 1, and 2, and 3, and 4, 6. when he observed it polluted with to­leration of Incest, Chap. 5. and with Idolatry, and Superstition, and Pride, in that the strong despised the weak, and the weak judged the strong, and neither could bear with the other, Chap. 8.9. with calumny and detraction, 2 Cor. 1.5. This was Paul's practice, and is and ought to be the duty of every Minister to warn the people committed to his charge touching the nature of these old things, that they are such, that they are transitory, and that they ought to pass away from such as are New Creatures.

The Observations before named may be here used as Motives and Arguments to perswade us.

1. They are old things, and of small value.

2. They are of a transitory nature.

3. They are utterly unlawful and unprofitable if rested in, which will appear, if we take a parti­cular view of the outward cover of old things.

1. Under the Law

  • 1. As permitted by God, under the Gospel.
  • 2. As commanded by him under the Gospel.

1. As permitted; so the Golden Calf in the Wilderness. But every sin that is committed is per­mitted of God, otherwise it could not be, but this to be allowed afterward of God, at least for a time; for Eliah calls the Altars erected unto the Calves, Gods Altars, 1 King. 19.10-14. And when the Altars were thrown down, saith, he was zealous for the Lord God of hosts, as Jehu also was, 2 King. 16.29. because the makers of these Calves pretended the worship of the true God, as ap­pears, Exod. 32.5. 1 King. 12.28. So the Athenians pretended worship to the true God, under the name of the unknown God; and therefore the times of that ignorance God winked at, Act. 17.30. (Wisd. 11.23.) But when that people rested themselves upon that superstitious service of God: Then God calls their God, and the worship of him by, their true and proper names, their God an Idol, Act. 7.41. Devils, Levit. 17.7. and the worship of them, going a whoring, ibid. (see Vatabl.) thus what Jehu calls the Lord, 2 King. 10.16. the Scripture more truly calls the sin of Jeroboam, &c. vers. 29. and 2 Chron. 10.15. Devils, 1 Cor. 10.20. Thus when they worshipped God by Je­roboam's Calves, they feared the Lord, 2 King. 17. vers. 32, 33. yet vers. 34. (when they relied upon that worship) unto this day they do after their former manners; They fear not the Lord, nor do they after their statutes. Thus when the Pharisees, and all the Jews kept the tradition of the Elders, not eating, except they washed often, or up to the elbows, as Theophilact turns it, Mar. 7.3. The An­cient Fathers of the Jewish Church intending (as we may charitably conjecture) the inward washing from all pollution of Flesh and Spirit. The Lord connived at their Will-worship, till under a pre­tence of an outward cleansing they neglected the inward, till under a colour of Mans Command­ments they thrust out Gods: Then he esteemed their worship as an old thing, then in vain do they worship me teaching for doctrines the Commandments of men, Mar. 7.7-13.

As for Ceremonial Services commanded of God, as the building of a Temple, offering Sacrifice, Solemn Feasts and Sabbaths, they were all Gods Gommandments; but when they doted on the Temple, and trusted in it, and cryed, Templum Domini, and mean time neglected the God of the Temple: The Lord himself threatens to prophane his own Temple, Jer. 7.9.14. as at length he did, and he denies that he dwells in any such place, Act. 7.48, 49, 50.

Thus he commanded Sacrifices, and gave direction how they should be offered, as appears in Exodus, throughout almost the whole Book of Leviticus; but when they rested in opere operato, God rejected all their Sacrifices, &c. Isai. 1. And to shew that he was constant to himself, and that it was a business of great moment, worthy the taking notice of, Isai. 66.3. He that kills an Oxe is as if he slew a man, He that sacrificeth a Lamb, is as if he cut off a dogs neck; He that offereth an Obla­tion, as if he offered swines blood, and he that burneth incense, as if he blessed an Idol. And though he commanded Moses to erect the Brazen Serpent, yet when the people abused it to Idolatry, He­zekiah by God's Commandment destroys it, and called it [...], by a diminutive name, and that con­temptible from the matter, whereof it was made, not from the form according to which it was made, not a Serpent, but a piece of brass: As when they abused the Sacrifices, he calls them slain beasts, Act. 7.42. And it is very observable, that throughout that whole Chapter (the scope where­of will not easily be understood) the Protomartyr Stephen answers an Objection, Chap. 6.13, 14. and proves at large, that neither Temple, nor Offerings, nor any Ceremonial Service, though insti­tuted of God, pleased God, per se, by and in themselves considered, but as they were serviceable pat­terns of heavenly things; and therefore being rested in, God rejects them all as contemptible old things: And thus much of the Ceremonial old things permitted or commanded by God under the Law.

As for the multitude of Ceremonies under the Gospel, whether in the Papists Church, or the Re­formed, doubtless as there is less warrant for them out of the Word of God, so are they less useful to us, then they were to the Jews, to whom all things happened in figures, 1 Cor. 10.

But this may generally and truly be said of all, of what kind soever, and howsoever grounded, that if we esteem them in higher rank and degree than indeed they are, or God better pleased for our performance of them in themselves considered, or our selves the better for the performance of them if rested in, certainly they are no better than these old things in the Text, and ought to pass away with them; especially if men (as I fear some have done) place all their holiness in them; if they have nothing else to shew for their Religion, but bowing at that Name in the Church, by which they swear out of it; if they drink, whore, game, revel, and think to cover all with a Sur­plice (if such there be, as God forbid) surely what they trust in will prove to them but an old thing, and must pass away.

A fourth Motive may be this, they do not adequately signifie those heavenly things which they are intended to represent; for as all the Creatures taken asunder, or put altogether, cannot adequate­ly [Page 198] and demonstratively prove the Omnipotency and Infiniteness of the God-head, (because all these Created things are Finite, heaven and earth, and all things in them, whereas the God-head is In­finite; and therefore the Apostle saith, by Faith we believe, not by Reason we demonstrate, that the worlds were made, Hebr. 11.) So all the Ceremonies in the world cannot adequately signifie unto us heavenly things, but are at the best only shadows of them, as the Apostle calls them; like the Pain­ters first rude draught of a picture with a coal: and therefore as the shadows are the longest at the rising and setting of the Sun, so are these Ceremonial shadows. They were the longest in the ri­sing of the Jewish and Christian Church; if they should now grow long again, and we repose trust in them, it might be feared (which God avert) the Church would set with them.

5. If rested in, they hinder that very end for which they were first Ordained or Instituted; for whereas their best end was, to convey unto us the knowledge of God and heavenly things, and our own duty, service and worship of God, if we rest in them, and stand on them, we hinder the know­ledge of those very things which they are intended to represent: As the painted glass, however beautiful to the eye, keeps out the light. Thus the Pictures and Images of Saints pretended to be helpful to devotion, and called by the Papists, Lay-mens Books, (though God be praised some of them are better seen in the best Book than those who call them so) are indeed great hinderances to true Piety, and have alwayes been of dangerous consequence to the Church of God: For can they be more helpful than the Picture or Image of Christ's humanity? Yet that is not helpful to us, vers. 16. Nay, the flesh of Christ it self profits nothing: Had any said so but Christ himself we might have questioned it; but he saith so, Joh. 6.63. Nay, it not only not profits but hinders: It is expedient for you that I go away, otherwise the Comforter will not come, Joh. 16.7. Do we not perceive this shadowed in the Old Law? What a glorious work was the veil of the Temple, all wrought with Cherubims, and hanged on pillars overlaid with Gold, Exod. 26.31, 32. so exceedingly thick, that it might seem to have been made to last for many Ages; yet it hid from the Jews the Holy of holies, the Mercy-seat, and the Ark of the Testimony, all emblems and figures of heavenly things, which Christ came to reveil unto us, Hebr. 10.20. And therefore at his death that glorious veil was rent asunder from the top to the bottom, and the Holy of holies appeared; all that glorious garnishing proved but an old thing.

'Tis a commendation amongst us, for a man to keep his Church well, and indeed it is praise-wor­thy; but this if rested in, 'tis but an old thing, it may be done as well by a proud Pharisee as an hum­ble Publican, for both went up to the Temple to pray: And the hypocritical people come unto that (saith the Lord to Ezechiel) as my people cometh both alike, Ezech. 33.

But all this while we hugg and please our selves, as free from these old things; but have not we also old forms of Godliness, if we esteem them higher than they are, or God better pleased, or our selves better men, for performance of them, they will prove but old things, and must pass away. 'Tis a commendation to the Minister, to be a painful Preacher, but if he preach to others, and prove a cast-away himself, all his preaching will prove to him but an old thing and little worth.

So hearing the Word preached, wherein some men place the greatest part of Religion, and indeed ye do well that ye give attention to it, 2 Pet. 1.19. But if we hear only and not obey, 'tis an old thing, and an old complaint of an old thing, an old trick of the Devil, whereby he deceives many a soul, Jam. 3.22. Be ye doers of the Word, and not hearers only, deceiving your own souls. Syriack.

So for Repeating what we have heard, an excellent Duty, Thou shalt teach them diligently, or whet these things on, Deut. 6.7. that the word of God may be sharp like a two-edged sword, Heb. 4.10. And the like Reason there is of Conference, an heavenly exercise it is, When two or three are gather­ed together in my Name, there am I in the midst of them, Matth. 18.20.

I, who is that? Christ himself, the Divinity it self: It was a known speech among the Jews which our Saviour applyes unto himself, When two or three sit, and talk of the words of the Law, [...], the Divine presence, Christ himself, he is in the midst of them: So he saith Malac. 3.16. They that feared the Lord spake often one to another, and the Lord hearkened and heard it, and a book of remembrance was written for them that feared the Lord, and thought upon his Name: But if this Con­ference be but a lip-labour, but a mouth-deep-holiness, 'tis an old thing, and little worth, and an old complaint made of it: This people draw near unto me with their lips, but their heart is far from me; it goes after their covetousness, Ezech. 33.

Another form of Godliness, is, Receiving of the Holy Sacrament, [...], the renewing of the Covenant between God and us, a mystical sign of our Conformity unto Christ's death: The Sacrament of Union and Concord between God and the Saints, and the Saints one with another; yet if we come unduly prepared, and receive it unworthily, if having received it, we think our selves the more free to commit sin; like the whore in the Proverbs 7.14. Hodie red­didi vota mea, therefore I am come forth to meet thee; come, let us take our fill of love, vers. 18. The Sacrament, even the Holy Sacrament it self will prove to us as an old thing and little worth, as it did to Judas who received it, and the Devil with it: Even the Holy Table it self, if we rest in opere operato (as they speak barbarously) even the Holy Table it self will be made a snare to us, and that which should have been for our welfare, will prove to us an occasion of falling.

Seeing therefore, Beloved, that all outward Ceremonial Services, if rested in, Are 1. Old things, [Page 199] and of little or no value: 2. Seeing they are transitory: 3. Seeing they unprofitable, yea, unlawful if rested in: 4. Seeing they cannot adequately signifie the things which they were intended to re­present: 5. Seeing they hinder the very end for which they were intended: Yea, 6. Seeing our best outward actions, our best forms of Godliness, prove no better if rested on, if any deny the power of it: Seeing all these old things must be dissolved and pass away, what manner of persons ought we to be in all holy conversation and godliness, looking for, and hastening unto the coming of God? And according to his Promise, looking for new heavens and a new earth, wherein dwelleth Righteousness. Wherefore Beloved, since we look for such things, let us be diligent that we may be found of him in peace, without spot and blameless: Seeing all outward Services are old things, and must pass away, Let us lay hold on the Kingdom that cannot be shaken, Hebr. 12.26, 27. and not build upon sandy foundations, but on the Rock Christ; lay hold on hope, have and hold fast Grace, and lay hold on eternal life; unto which he bring us who hath dearly bought us, &c.

More NOTES on II CORINTH. V. 17.

— [...].

—old things are past away, behold all things are become new.

MOral old things are past away.

What is here meant in general by old things I dispatch'd before, when I shewed that two kinds of old things must pass away, 1. Ceremonial old things: 2. Moral.

The Ceremonial old things I then spake of, and shewed Reasons why they ought to pass away from us.

It Remains, that I now speak of the second kind of old things, which I call Moral; and they are no other than our old sins, Vetera sunt veteris hominis vitia, saith Anselm, Old things are the vices and sins of the old man. The old corrupt understanding, the old perverse will, the old inor­dinate affections, the old sinful life and conversation; which because they spread themselves over the whole Man, and are of equal extent with him, and no other than the Old Adam, the Scripture calls them the Old Man: And therefore with some resemblance to a man, we may consider these old things:

1. Sin hath a body, Rom. 6.6. if we anatomize that body, you shall find 2. Parts of the body, the earthly members, Col. 3.5. fornication, uncleanness, inordinate affection, evil concupiscence, and cove­tousness, which is idolatry. 3. It hath a reprobate mind, Rom. 1.28. 4. It hath a Spirit, the Spirit of Errour, 1 Joh. 4.6. 5. The old man hath works, Col. 3.9. Ye have put off the old man with his deeds. And these works are either; 1. Inward, as spiritual wickedness in heavenly things, Ephes. 6.12. And from within, out of the heart of men proceed evil thoughts, adulteries, fornications, mur­ders, thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness: All these evil things come from within, and defile the man, Mar. 7.21. 2. The old man hath other works which are outward: The works of the flesh are manifest; which are these, adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revilings, and such like, Gal. 5.19, 20, 21. These are the old mans parts and his works.

But is he naked? yes, naked to his shame; and therefore he gets fig-leaves to cover his nakedness; what other cloaths he hath, is a garment spotted with the flesh, Jude v. 23. yea, the old man himself is a garment, Eph. 4.22. That ye put off concerning the former conversation, the old man: So that though we name no more, here are old things enough to pass away; the Lord be merciful unto us, and grant they may all pass away from us.

But what's meant by their passing away?

I told you before, that by the word [...], the LXX render such words in the Hebrew, as signifie a change of things.

1. Now whereas there are many kinds of changes, this is the ultimate and final change, the last change of all, 1. Destruction, That the body of sin may be destroyed, Rom. 6.6. 2. Crucifixion, They that are Christs have crucified the flesh with the affections and lusts, Gal. 5.24. 3. Mortification and killing, Mortifie your members that are upon the earth, Col. 3.5. If you by the spirit shall mortifie the deeds of the flesh, ye shall live, Rom. 8.13. And this is the change understood here, by the passing away of old things; a blessed change, the Lord vouchsafe it unto us all!

2. The word notes the change, or passing away of a kingdom; whereas therefore sin had usurped a tyranny over us, and reigned unto death, Rom. 5.21. When sin is deposed from the dominion [Page 200] and power, that it reign no more in our mortal body, that we should obey it in the lusts thereof: When the kingdom of sin is abolished, and destroyed out of the Soul, and Gods kingdom come, that's the passing away of sins kingdom: O blessed change, when sin's dethroned and deposed, and Gods king­dom come!

3. The word notes the changing the Law of the kingdom. Whereas therefore the Law of God is destroyed; O Lord, it is time for thee to lay to thine hand, for they have destroyed thy Law, saith the Psalmist, and when iniquity so far prevails with men, that they imagine mischief as a Law, then the Law of sin is in force, and bears sway in our members; but that Law is annulled, abrogated, and passeth away, when the law of the spirit of life hath made us free from the law of sin and death, Rom. 8.2. O blessed change! when the thraldom and servitude under the Law of the members passeth away and is exchanged, for the law of the spirit of life, the law of liberty, the glorious liberty of the sons of God.

The Reasons why these Moral old things must pass away are considerable; 1. In regard of the old things themselves: 2. In regard of the new Creature: 3. In regard of God, the ancient of dayes.

1. As for the Moral things themselves, they are of a passing and a transitory nature, 1 Joh. 2.17. The world passeth away, if the world passeth away, then all those things which are in the world must pass away with it; they are the lusts of the flesh, the lust of the eyes, and the pride of life, vers. 16. These are all that are in the world; and these are the summ of all Moral old things. Besides, if Gods Creatures which are made of nothing, because made of nothing, propend, and incline to their old nothing again: Surely our Creatures (if so we may call our sins) they are of nothing, and must tend to nothing, Isai. 41.24-29:

2. A second Reason is in regard of the New Creature, for the New Creature works out of it self whatsoever is contrary to it self: As the Fountain purgeth it self from all filthiness, mud and dirt, and sends it downward, and all Unctions uncleanness, and work it upward: and the New Wine settles the lees downward, and purgeth upward all oily filthiness contracted from the nastiness of those who tread the Grapes; Even so the New Creature purgeth it self from all polution of flesh, all earthly, all fleshly uncleanness, and spirit, all spiritual wickedness, that old leaven that sowres all our actions, and makes us swell with spiritual pride: And therefore the Apostle exhorts the Corin­thians, 1 Cor. 5.6, 7, 8. Purge out therefore the old leaven, that ye may be a new lump, as ye are un­leavened: for Christ our Passover is sacrificed for us; therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth.

3. In regard of God; the ancient of dayes, who mainly opposeth himself against these Moral old things, which oppose themselves against God; all sensual and carnal lusts, for God is the avenger of all such, 1 Thes. 4.6. All spiritual wickedness, as that spirit of Antichrist, which opposeth and exalt­eth it self above all that is called God, and is worshipped, whom the Lord shall destroy with the spirit of his mouth, 2 Thess. 2.4-8.

Against all these Moral old things the Lord mainly opposeth himself; His eyes are set against the kingdom of sin, or sinful kingdom, [...], Amos. 9.8. He shall tread that old Serpent called the Devil and Satan under the Saints feet, Rom. 16.20. And he commands us to put off concerning our former conversation the old man, Ephes. 4.22. and to mortifie our earthly members, Col. 3.5. And that which he commands us to do, that he promiseth us power and assistance to do: Behold, I give you power to tread upon Serpents and Scorpions, and all the power of the enemy, Luk. 10.19. The lofty City, the City of the Old Man, he layeth it low, he layeth it low, even to the ground, he bringeth it even to the dust; the feet shall tread it down, even the feet of the poor, and the steps of the needy, Isai. 26.6. Zach. 10.5. Whence it is most evident, that it is not the will of God, that any one of these old things should remain, but that every one of them should perish and pass away; indeed he permits them, and of them some rather than other, otherwise they could not be.

But for the better understanding of this, we must know there are diverse degrees of permission, as there are diverse kinds and degrees of sin; Idolatry is one of the greatest sins, and that which seems of all other to be most hated of God; yet there are degrees of Idolatry: for it is either, 1. The worship of a false God against the first Commandment; Or, 2. The false worship of the true God, against the second Commandment.

Acccording to these degrees of sin, there are degrees of permission of sin in God; for though God hate, loath and abominate all sin, and all, and every degree of sin, yet according to the diverse kinds and degrees of sin, Gods hatred of sin, and permission of sin is proportioned; so that God hateth the greater sin more, and permits it less, and hates the less sin less, and permits it more: For Example, The worship of Jeroboams Calves was a great and abominable sin, the worship of Idols, yea, of Devils; a sin which provoked Gods wrath exceedingly against his people, wherewithal Je­roboams name is branded, that he made Israel to sin: Yet it is the Opinion and Assertion of some of the Jews (grounded upon Exod. 32.34. In the day when I visit, I will visit their sin upon them) That God, after the first making of the Golden Calf by Aaron, never punish'd Israel, but in the pu­nishment there was ever a limb of the Calf: Notwithstanding, howsoever really and in truth it were a very great sin, and they truly Idolaters; yet because they pretended the worship of the true God [Page 201] amongst all the Idolaters, who worshipped false Gods, it was a less sin than the worship of Baal, which was a false God: And therefore God and Baal; God's worship, and Baals; God's ser­vants, and the servants of Baal, are often opposed, as elsewhere, so specially, 1 King. 18.21.

For the clearing of all this; See 1 King. 16.30, 33. Ahad did evil in the sight of the Lord above all that were before him; for it came to pass, as if it had been a light thing for him to walk in the sin of Jeroboam, the son of Nebat, that he took to wife Jezabel, the daughter of Ethbaal, king of the Zi­donians, and went and served Baal, and worshipped him; and he reared up an Altar for Baal, and made a grove: And Ahad did more to provoke the Lord God of Israel to anger, than all the kings of Is­rael that were before him. So that it's manifest, that the worship of the Calves was a less sin than the worship of Baal.

Yet when I say, that God permitted that sin of the Calves, or might seem to allow it, or wink at it, at least for a time, I mean not, that God did any way, no not in the least degree, approve, or like of that gross, palpable and abominable sin, as if it were good, or had any degree of goodness in it, but only seemed a while to connive at it; that he did not punish the Authors of it, but patiently endured them, suffered, or bare, or permitted the sin, as a less evil than the worship of Baal, or than no worship, no acknowledgement of himself at all.

That we may the better understand this, we must distinguish between the Church in the infancy and nonage of it, and in the growth, and more perfect age of it, and the different providence of God in respect of both.

The Church of the Jews, was but the child-hood, and nonage of the Church: So saith the A­postle, Gal. 4. And therefore God led it as Jacob led his Flock, Gen. 33.13, 14. The children are tender, and the flocks and herds with young are with me: And if a man should over-drive them one day, all the flock will dye: I will lead on softly, according as the Cattle, that goeth before me, and the chil­dren are able to endure: It is in the original, I will drive, [...], foot by foot, according to the foot of the cattle, and according to the foot of the children. As when ye teach a child to go, ye take not so large strides, as you your selves are able, but foot by foot, according to the foot of the child. And therfore God tolerated and winked at many faults, and those great ones too, which he will not endure in us, in his Church grown up to riper age.

And do not you deal so with your Children and younger Servants, while they are yet weak and young, ye tolerate and seem to allow at least, for a time, many of their weaknesses, and frailties; which yet, indeed, ye do not approve of, but only connive, and wink at for a time, till they be of riper age.

Was not Jacob an holy man? yet were there idols in his family, and he knew it, though he ap­proved not of them, but exhorts them to put them away from them, Gen. 35.2. And was not Josuah such? Yet were idols among the people even in his days, and he knew it, and abhorred them, and exhorted them to put away the strange gods, that were among them, Josh. 24.23. The like may be said of Judg. 10.16. and 1 Sam. 7.3, 4.

Now blessed be God, for your zeal against all outward Idolatry! But I hope, mean time, ye are as zealous against the inward Idolatry: I hope ye take heed of Incontinency, Intemperancy, Drunkenness, Luxury and Sensuality, all these are Idolatries, who make their belly their god, Phil. 3.19. I hope ye take heed of Pride, and haughtiness of Mind; that's meant by the high places. I hope ye take heed, and beware of Covetousness, that's Idolatry, Col. 3. Otherwise if we call the proud happy, Malach. 3.15. If we flatter great Ones for Riches, we our selves shall prove Idolaters, and Wor­shippers of such Golden Calves.

The Lord discovered such Idolatry to his Prophet Ezech. Chap. 14.1, 2, 3. When certain of the Elders of Israel came unto him, and sate before him: Son of man, saith he, these men have set up their idols in their heart. I hope better things of you.

The Lord discover unto us all, the secret Idols, in every one of our hearts, and grant us Zeal against all outward, and all inward Idolatry; and grant that both these old things, and all others may pass away.

This is (further) useful for Confutation, Instruction, Reprehension, Consolation, and Exhor­tation.

1. It confutes those, who under the sound of a new name, retain the old things, and will not by any means suffer them to pass away. This sin is an old thing; but if, by the subtilty of the old Serpent, they can find out a distinction between mortale peccatum & veniale, between mortal and venial sin: Under pretence of venial, they'l retain sin. But surely, if venial sin have in it the nature of sin, as certainly it hath, being cross to God's Righteousness, 'tis an old thing, and must pass away.

And so must their Image-worship too; for though they can distinguish, between [...], and imago; and between [...], and [...]; and so endeavour to deceive the minds of the simple; yet [...] in Greek, is the same with imago in Latin; and [...], and [...] are used promiscu­ously in Scripture, the one for the other; or at least, [...] used for [...]; both in Scripture, sig­nifying the service of God, as one of their best Criticks confesseth.

So that it matters not, what the names be, so the things be the same, the new Image worship is [Page 202] no other, than the old Idolatry, both alike abominable, neither approved by God, not in the least degree. An Image is but an Idol masked; an Image-worship is old Idolatry, in the visor of ano­ther word, an old thing, and must pass away.

2. For Instruction. Observ. 1. In how base esteem sin is to be accounted, it's an old thing of no worth, no value at all; an old garment rotten with age: So much the holy Ghost implies, Ephes. 4.22. Put off the old man which is corrupt, worn and rotten with age, and more than time it were put off.

Observ. 2. The transitory nature of sin, it passeth away, 'tis of no durable nature. The way of the ungodly shall perish, Psal. 1. ult. A lying tongue is but for a moment, Prov. 12.19. And Zophar ap­peals to Job, 20.4. Knowest thou not this of old, since man was placed upon earth, that the triumphing of the wicked is short; and the joy of the hypocrite is but for a moment? Though his excellency mount up to the heavens, and his head reach unto the clouds, yet he shall perish for ever like his own dung. They who have seen him, shall say, where is he? He shall fly away as a dream, and shall not be found, yea, he shall be chased away, as a vision of the night.

3. It reproves also those, who retain these old things, and refuse to let them pass away, who alledge Antiquity for defence of old errors: Such were the Pharisees of old, who wrote erro­neous glosses upon the Law: Such were those, Matth. 5.21. Because it was said by them of old time, (indeed it was so said by God himself) Thou shalt not kill, they allowed themselves in rash an­ger and hatred of their Brethren, and reproachful speeches; whereas, according to that command­ment, even hatred it self, is murder, and he who hates his brother, is a murderer, 1 Joh. 3.16.

Others, because it was said by them of old time, Thou shalt not commit adultery, conceived they might do any thing, but the outward act: Talk obscenely, cast lascivious glances, as perhaps some do in the Church: Whereas, he that looketh upon a woman, to lust after her, hath committed adultery with her already in his heart.

Others, because it was said, by them of old time, Thou shalt not forswear thy self, adventured to swear by the Creatures; and many, now-a-days, because that they say is true, think they may swear it is so. Whereas our Saviours rule is, Swear not at all, but let your, yea be yea, and your nay, nay.

Others, because it was said by them of old, Thou shalt love thy neighbour; added of their own, Thou shalt hate thine enemy: For that's no where in the word of God: And therefore they did, as many now-a-days do, make, or feign more their enemies; suppose them of one Sect, or other; and then hate them with a perfect hatred, and that without a cause: whereas Christ's rule is, Love your enemies, bless them that curse you, &c.

But we need not look so far back, as, our Saviours time, to reprove the Pharisees, for their erro­neous principles, there are enough of our own, yea, and vitious old customs also; as to game, and drink excessively, turn days into nights, &c. revel, riot, do any thing, and use all unchristian liberty, or license: Why? because 'tis Christmas; gurmandise and glut themselves, be unruly be­cause 'tis Shrovetide; 'tis carnaval time. These, and many the like old customs there are, which have nothing to shew for themselves but age; because they have been so time out of mind. But those who retain these old customs, consider not, that Christ hath redeemed us from our [...], our vain conversation, received by tradition from our fathers, 1 Pet. 1.18.

But much more are they to blame, who have no other warrant for their Religion, than these [...], tradition from their fathers, who take their Faith upon trust; their fathers did so before them: They worshipped Images, therefore so will they do. We condemn the Papists for this, and very justly too; yet let us examine our own hearts, whether many of us, have any more solid foundation; for our Religion, than our Education, and our [...]. But in regard of old ill principles and customs, the Scripure speaks otherwise, Ezech. 20.18, 19, 20. Walk ye not in the statutes of your fathers; neither observe their judgements: Zach. 1.4, 5. Be you not as your fathers— your fathers, where are they?

But to come to an use of Consolation. Alas! may some man say, I desire to put off the old man; but he lies heavy upon me: A weight that presseth down, sin that easily besets me: A bur­den too heavy for me to bear. Alas! who shall deliver me from the body of this death?

Alas poor soul! who shall deliver thee? The grace of God through Jesus Christ. So 'tis in the Vulgar Latin, Rom. 7. ult.

But I have lien long under this burden, prayed long, and often to be eased of it.

Alas poor soul! It seems thou hast been accustomed to it, and then indeed 'tis a burden very troublesome, and a weight very hardly cast off, Mark 9.14, 29. But comfort thy self, 'tis but the old things, whereunto we are accustomed, and they do not suddenly pass away: The old man dies not a sudden death. He must be crucified, and that's a lingering death: But if thou dye daily, if thou bear about in thy body the dying of the Lord Jesus; the old man will pine away and dye, Heb. 8.13. And the life of Jesus will appear in thy mortal flesh.

But I have endeavoured long to mortifie them, and they seem old, and passing away; yet in­deed they are still in me, like the Gibeonites, that pretended they came from far, shewed all they had old, and vanishing away. Deal with these, as Josuah did with Gibeonites, makes them servants to draw water: Make them serviceable to draw tears of contrition from thee: yet so, that the ser­vant [Page 203] abideth not always in the house, for surely iniquity shall have an end, and thine expectation shall not fail.

I shall conclude all with a brief Exhortation, that we should let these old things pass way: The Motives may be very many, I shall name but a few of many. There are three things which generally move all men to embrace, and love, what they do love; either the honestum, or the utile, or the jucundum. These old things have not one of these three conditions in them: For,

1. What beauty or comeliness is there in an old Garment? yet such are these old things, Ephes. 4. Nay, what dishonour is it unto the Master, whom we would be thought to serve? Is this old, rotten moth-eaten garment his Livery? No, his Livery is Charity. Servants are known by their Liveries, to what Masters they belong. By this shall all men know, that ye are my disciples if ye love one another, Joh. 13. Love is a large garment, it covers a multitude of sins. 'Tis an up­per garment, above all these things put on Love, Col. 3. The old hatred is the Philistins garment, Ezech. 25.15. There's no comliness, no beauty, no honour unto God, in these old things.

2. No, nor profit unto men; that old Serpent hath his name Belial, from unprofitableness. These old things are unprofitable and vain; and be it granted, that some profit were in them, yet they will not profit in the latter end. The Apostle dares appeal to any that hath made tryal of them, what profit had ye? &c.

3. No, nor is there pleasure in them; or if there be, it is exceeding short, it was Moses's con­sideration, The pleasures of sin for a season, Heb. 11. And it must needs be short, for the world it self passeth away, and therefore must all the pleasures and lusts of it.

But be it granted, that the world should continue, if our life continue not with it; to what purpose is the world, with all the lusts of it unto us? As he said in the Emblem, when he was now drowning after a storm, when the Sun shined: Quid tu si peream? What good doest thou to me, if I must perish? And what doth all the Sun-shine of the world profit us, if we have not life to enjoy it? And what is your life? what is that foundation, upon which all that structure of ho­nours, pleasures and profits, and hopes of all these is reared? What is that upon which we build all our negotiation, all our trading, all our bartering, all our buying and selling, all our carking and caring, all our provision for our childrens children, to the third and fourth generation, is't not our life? Go too now, ye that say, to day or to moroow, we will go into such a city, and continue there a year, and buy, and sell, and get gain; whereas ye know not, what shall be on the morrow; for what is your life? 'Tis a vapour, or the breathing of a man. (So [...], the Syriack word there signifieth, and [...], to which man's life is compared, Psal. 144.) an emptiness, a vanity, a nothing at all; such a vapour, such a breath, such a nothing is our life, and that [...], it appears, it doth but ap­pear; it is not said to be, and how long appears it? [...], very little while, and then it vanisheth away, as if it did but appear, that it might disappear, that it might vanish away. A goodly thing to swear by, as some use to do. As I live, which is properly the Oath of God. Now if our natural life be such a vapour, such a breath, such an emptiness, such a nothing; upon which depends the whole fruition of all our lusts, of all moral old things: Let us give them fair passage, let them pass away from us, lest we pass away from them.

More NOTES on II CORINTH. V. 17.

[...].—

Therefore if a man be in Christ, he is a new creature.—

THese words, according to their divers reading in the Text and Margin, may be diversly considered. 1. As a Doctrine, as here is expressed in the Text. 2. As an Use, as in the Margin, whosoever is in Christ, let him be a new creature.

1. He is a Creature. A Creature is so called, from the reference it hath to God the Creator: which is either, 1. Largely: Or, 2. Strictly taken.

1. Largely, so the World, the Heavens, and the Earth, and Whatsoever is in them is God's Creature.

2. Strictly, By a Creature, we understand [...], that little world, as we call it in Philo­sophy, that abridgement of all the Creatures Man. Thus when we read the command given, Marc. 16.15. and obeyed, Col. 1.23. We understand man.

Man is called a Creature: Both, 1. Because the summ of all the Creatures. 2. Because the most excellent of them all.

[Page 204]1. The summ, because whatsoever is in the World of Creatures without man, is by Analogie, and in a sort in man, as some say of the land of Judea; that it is a compendium, and abridgement of all the Earth besides; So that whatsoever kinds of Earth, are in all the World, may be found in it: So we may say of man, in regard of the creatures; he is the summary, and abridgement of them all. And therefore, as in our accounts, after all the particulars, we set down the summa to­talis, the total summ, which contains them all. So God our Creator, after he had made all other creatures, made man the brief and total summ, and model of them all, Gen. 1.

2. Man is called a creature, because the best of all the creatures. 1. Because of all the rest, the first intended, and last produced, as the most excellent of them all. 2. Beside, he is the vincu­lum, or bond of all corporeal, and incorporeal, visible and invisible natures. So that whatsoever is excellent in them, is excellent also in him. 3. Again, he was made with more deliberation, than all the rest: All the rest with a fiat, as fiat lux, &c. Man with a faciamus, Gen. 1. Let us make man. 4. Lastly, For the reasons precedent, he was set over all the creatures, as the most excellent of them all, Psal. 8.7.

But when we speak of the new man, we understand the man within the man; the inward man, the man of the heart: So and so, the Scripture speaks. Thus the Philosopher could say, that animus cujus (que) est quis (que) and [...], which signifieth the Soul, is often taken for the whole person: And thus by the New Creature, we understand the new man, so called: 1. In reference to the Old Creation. 2. In similitude to the New Man. 1. In reference to the Old Creation: For, 1. As in the beginning, God created the heaven and the earth: So in the beginning i. e. in his Son, God creates new heavens, and a new earth, Esay 65.17. 2. And as darkness was in the face of the deep: So in the New Creation, God finds the subject matter no otherwise disposed, Jerem. 4.22, 23. My peo­ple are foolish, they have not known me, they have no understanding, they are wise to do evil; but to do good, they have no knowledge, they are sottish children. I beheld the earth, and lo [...] it was without form, and void. 3. And then, as God said, or commanded, let there be light, Gen. 1.3. So the A­postle saith of God in the New Creation, 2 Cor. 4.6. God who commanded the light to shine out of dark­ness, hath shined in our hearts, to give the light of the knowledge, of the glory of God, in the face of Jesus Christ. 4. The Spirit of God it said to have moved upon the face of the waters, Gen. 1.2. [...], properly, fluttered: So in the new and spiritual Creation, The holy Spirit, as in form of a dove, rested on the new man, and the Father gave testimony unto him. The whole Trinity is en­gaged in the New Creation, Matth. 3.2. In similitude to the New Man, Christ; Who is the first-born of every creature, Coloss. 1. Thus when we are made new creatures, we are said to put on the new man, Col. 3.10. Ephes. 4.24.

And such an one is called a new creature, because he never waxeth old, but is renewed continu­ally, more and more: Cajetan.

And these are the resemblances between the old Creation and the new: And between Christ, the new man, and the new creature conformable unto him.

Let us now enquire into the reason and demonstration, from the causes of this new Creation. Our Apostle ascribes it unto God the Father, who indeed, truely and properly can create, vers. 18. The Syriack hath it thus: Every new thing is of God, who hath reconciled us to himself by Jesus Christ, Jam. 1.18. The Son also saith of the Father, My Father worketh hitherto, and of himself, I also work, Joh. 5.17. For the Son perfects in those, the work which his Father gave him to do, Joh. 17.4.

And this is the third point, and the reason of this second, because he is in Christ, he is a new crea­ture: For so being the new man, he makes all new, that are joyned unto him: Behold (saith he) I make all things new, Revel. 21.5.

This new Creature, the Father and the Son effect by the operation of the holy Spirit, Joh. 3.5. 2 Cor. 3.18. So that every Person of the holy and blessed Trinity, hath a work in this new Crea­tion: Whence it is, that the Scripture calls them all Creators in the plural, which we render in the singular, Eccles. 12.1. [...], Esay 54.5. [...], Job 35.10 [...], Psal. 149.2. [...].

Yet may a doubt be made, whether any thing may be said to be new, or no? And whether there be any new Creatures?

The School-men resolve the doubt thus: That which is said to be New, is either, 1. That which swerves from the wonted course of Nature: Or, 2. That which hath neither seed, out of which, nor pattern according to which it is produced, (Lomb. lib. 2. dict. 15. Et in locum Bo­navent.)

1. And according to the first of these ways, he that is in Christ may be said to be a new Crea­ture; for so, after the [...], of the six days work: The Son speaks of this new Creation; My Father (saith he) worketh hitherto, and I also work, Joh. 5.17.

2. As for the latter kind of novelty, the Wiseman is to be understood of it: When he saith, That there is no new thing under the sun. For surely, the new Creature, hath both seed, out of which, and pattern according to which it is created: The Seed is the holy Word of God; Be­ing born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever, 1 Pet. 1.23. and of the same seed St. John speaks, 1 Joh. 3.9. He that is born of God, that's [Page 205] the New Creature, doth not commit sin, for his seed remaineth in him, he is one of the trees of Righte­ousness, Isai. 61.3. figured by those trees, Gen. 1.12. whose Seed was in it self, an holy and incor­ruptible Seed.

2. And as they have a Seed, out of which, so a pattern according to which they are Created; for as Christ the new Man is Created according to God in righteousness and true holiness; so the new Crea­tures are created according to the New Man, Ephes. 4.22, 23, 24. But to put the matter out of que­stion, the New Creature is no other than the Renewed Creature; for so that which is here called [...], the New Creature is elsewhere varied by [...], Renewed, Hebr. 6.6. by [...], Rom. 12.2. Col. 3.10. by [...], Ephes. 2.23. Besides, the Original word [...], is by the Greek Interpreters rendered as well by [...] and [...], as [...]. Lastly, that which our Saviour calls a New Commandment, to love one another, Joh. 13.34. and his beloved Disciple, 1 Joh. 2.8. in the verse before he calls no New Commandment, but an Old one; and what's that? 1 John 3.11. This is the Commandment that ye heard from the beginning, that we should love one another: So that as that Commandment, which by iniquity was annulled, antiquated, and made old, was said to be new when it was renewed; so that Creature, that Image of God, which by Adam's, and his posterities prevarication was antiquated and abolished, is said to be a New Creature when it is renewed.

Ye have heard the explication and proof of this Point: Both 1. The [...], that he who is in Christ is a New Creature: And 2. [...], Why he is so. Come we now to gather up these fragments, and to make Use and Application of all unto our selves, and that according to the same method wherein we have explained it.

1. He who is in Christ is a Creature, 1 Sam. 2. Gen. 3. 2. He is a New Creature.

Observ. 1. Learn then for our instruction, he who is in Christ is a Creature made of nothing, so we define Creation, a production of some thing out of nothing: An Argument of humbling and abasing our selves. A Creature, quia gratiâ fidei Creatur, utpote quae non educitur è potentia mate­riae, sed fit ex nihilo.

Thus St. Paul considering himself a glorious new Creature, I live, saith he, but remembring the life was not from himself, he adds, yet not I, but Christ liveth in me, Gal. 2.20. and 1 Cor. 15.10. considering himself a new Creature, and such an one as laboured more abundantly than all; but re­membring himself whence he had power to labour, and that of himself he was able to do nothing; as of himself, I have laboured more abundantly than they all; yet not I, saith he, but the grate of God that was with me. And considering himself a Creature of a better Mold than others, I am (saith he) in nothing behind the very chief Apostles; but remembring whence he was, and that in nothing of his own, he went before the very meanest of them; he adds, though I am nothing, 2 Cor. 12.11. and generally the Apostle, [...], if a man think himself somewhat, when he is nothing, he deceives himself, Gal. 6.3. He is a Creature; this is an Argument of humbling and abasing of our selves, we are Creatures.

Observ. 2. If a Creature, then from God only: He alone is the Creator, he made us▪ and not we our selves; for as it is impossible that any finite nature should Create, so, if there be degrees of im­possibility, it is more impossible, that Man, or any other Creature should make it self, because it should be in actu & potentia, agent and patient in regard of it self.

Observ. 3. We are Creatures, God hath an indubitate right unto us, Act. 17.24. Psal. 100.3. He hath made us, and not we our selves; we are his people, we are not our own; Non debemus superbire, we ought not to be proud; 'Tis Austins Collection from the place, we are not Lords of our selves, as the proud Patrons of Free-will would perswade us: When they tell us a man is Dominus suorum actuum, Lord and Master of his own actions, how can he be so, when he is not his own? This is well known to all, but not so the consequence of it, for it discovers the monstrous pride of those pro­digious Self-Creators, who ascribe their better Creation to themselves, who magnifie the power of Nature, so far, as to prevent Grace; the Pelagians and Semipelagians I mean, of whom St. Austin writes; like that proud Prince of Tyrus, of whom Ezech. 28.2. who set their heart like the heart of God, or, like Pharaoh, Ezech. 29.3. Ego feci memetipsum, Vugl. But let little David grapple with these great Goliahs; Not unto us Lord, not unto us, but to thy name be the praise, or little Paul (so his name signifieth, and such was his bodily stature) we are not sufficient of our selves, 2 Cor. 3.5. Joh. 15.5. And who then makes thee to differ from another? And what hast thou that thou didst not re­ceive? Now if thou didst receive it, why doest thou glory, as if thou hadst not received it? 1 Cor. 4.7.

Observ. 4. A ground of hope to obtain Mercy at Gods hand; Man is his Creature: Men and wont to love those, and to be merciful unto those whom they have raised out of nothing, those whom they have made, whom they call their Creatures; how much more merciful is our God unto his Creatures, who hateth nothing that he hath made? Sap. 11.26. Thou sparest all, for they are thine O Lord; thou lover of souls.

Observ. 5. This Argument the Saints use unto God in their prayers, which are interpretations of Hope; Thy hands have made me and fashioned me, I beseech thee give me understanding, Psal. 116. Hezechiah grounds his prayer for deliverance upon Creation, Isai. 37.16. Remember that thou hast made me as the clay, and wilt thou bring me unto dust again? Job 10.9. For preservation of their [Page 206] being: Thy Mercy O Lord endures for ever, despise not then the works of thine own hands, Psal. 138.8. An Argument of hope, even unto wicked men in sensu diviso; to such as endeavour to be other­wise, even for such, there's spes in into pixidis; this they use in that deplorable state of the Church, Isa. 64.6, 7, 8. We are all as an unclean thing, and all our Righteousness are as filthy rags, and we all do fade as a leaf, and our iniquities as the wind have taken us away, and there is none that calleth upon thy Name, that stirreth up himself to take hold of thee, for thou hast hid thy face from us, and hast consumed us because of our iniquities: But now O Lord, thou art our Father, we are the clay, thou art our Potter, and we all are the works of thy band. Thus Adam was the Son of God, Luk. 3. This moved the Prodigal to return, Luk. 15.18. I will go to my Father: This the Apostle suggests unto Idolaters, Act. 17.24-28. Yet lest any man should presume on the interest of a Creature: This Argument may be used by the most desperate sinner in sensu diviso, but in sensu composito, not so, (i. e.) while they are in their sin, and resolve so to continue, Isai. 27.11. It is a people of no under­standing, therefore he that made them will not have mercy on them, and he that formed them will shew them no favour. A Creature therefore, as of nothing, so returning to nothing, unless supported; thus natural heat ebbs into nothing, and is supported by meat and drink; all the Creature falls into nothing, and is supported by Christ the word of Gods power; Portans omnia verbo virtutis suae, Hebr. 1. quod fluit sustentatur per ma [...]e, fluit aqua in fluvio, & sustentatur alveo.

Observ. 6. Man is a Creature, because a Compendium of all the Creatures, therefore he may act according to the Natures of them all, Jer. 2.24. Thus our Saviour called Herod a Fox, because he lived according to the nature of that beast, he was subtil without innocency, Luk. 13.32. He calls the Scribes and Pharisees Serpents, and generations of Vipers, Matth. 23.33. because crafty and ma­licious. And he warns his Disciples, that they give not holy things to dogs, nor cast their pearls before swine. Men act according to the nature of the dog, when they snarle, and bark at one another, and bite one another; such are furious Zealots in Religion, who out of an ignorant and bitter zeal, bite, and would devour those who offer them holy things, better than they are able to digest: And there­fore the Apostle warns the Philippians to beware of such dogs, Phil. 3.2. And he dehorts the Gala­tians from biting one another, lest they consume and devour one another. Man acts according to the nature of the Swine, when out of supine negligence and restiveness he tramples the precious pearls of Divine Truth under his feet, and prefers his swill before them, as the drunkards do; as tell them of Mortification, Let us eat and drink, say they, to morrow we'l die.

Observ. 7. As man is called a Creature, because an abridgement, and brief compendium of all the Creatures; so likewise by a Synechdoche, because the most excellent of all the Creatures. Thus the Jews name the Elephant, [...], by the common name of the beasts, because the vastest of them all. If he be the most excellent of all the Creatures, surely he ought to live the most excellent life of them all, which he cannot do according to sense; in sense the very beasts excell us.

Nos aper auditu praecellit, uranea tactu,
Vultur odoratu, linx visu, simia gustu.

Nor according to sensual and bruitish affections, fear, and love, and hatred, and hope, and joy, and grief, and the mixtures and compositions of these, if nor rightly placed, they are the beasts; so are eating and drinking, and sleeping, and other actions accompanying and following these: And what life is now left proper to the man? The Wise Man, who had made tryal of all, tells us, Eccles. 12.13. Let us hear the conclusion of the whole matter: Fear God and keep his Commandments; for this is [...], not the whole duty of man, though that be true, but the whole man, so the words sig­nifie properly, Ephes. 4. the rest is common to other Creatures: The New Man consists in Righteous­ness and true holiness; whatsoever is not such, is not a man properly: But to fear God and keep his Commandments, that's proper to man as man; and therefore when men return from their bruitish nature unto God, they are said to remember themselves, Psal. 22.27. All the ends of the earth shall remember themselves, and return unto the Lord, they had forgot themselves before, they remembred not their Creator, nor themselves to be his New Creatures. O beloved! let us remember our selves, sensuality and voluptuousness is not our selves, covetousness is not our selves, envy, hatred and malice is not our selves, &c. these are either the Beasts or the Devils; Righteousness and true holi­ness, to fear God and keep his Commandments is our selves. The Prodigal abandoning his Swine, and returning ad sanam mentem, is said to have come unto himself, Jer. 4.25. I beheld, and lo there was no man; and Chap. 5.1. a man that executeth Judgement, and seeketh the Truth.

Observ. 8. And over these Creatures the most excellent Creature Man is set to Rule: St. Paul implyed as much, even such a Soveraignty over the Creatures, when he said, All things are lawful for me, but I will not be brought under the power of any: I keep under my body, and bring it into sub­jection; where he understands the natural and brutish passions; and such an one is a New Creature.

That he who is in Christ is a New Creature, it's useful for Instruction and Reprehension; And first for Instruction, it teacheth us the high dignity and excellency of a Regenerate Man, of him who is in Christ; He is a New Creature: Men are wont to admire the work of an ancient hand of a skilful Artisan. The New Creature is the work of God, the ancient of dayes, conformable unto [Page 207] Christ the New Man, God's principal Handy-work, his Master-piece: The Righteous Ma [...] is more ex­cellent than his neighbour; he it a Man of honour, Man being in honour; so the Psalmist describes the New Creature, he hath in him the Image of his God. The Philosopher himself could say, That God had no Image but the Righteous Man; so excellent is the New Creature, and if the New Crea­ture be so excellent, how much more excellent is God the Creator? Omne bonum in meliori semper est melius: Bona est sapientia in cive, melior in praetore, optima in principe; potentia in milite, duce, rege: Simile de justitia, pulchritudine, munificentia, &c. Georg. Venet. fol. 16. a. A Meditation worthy of us all, beauty, strength, &c. O how much more beautiful, &c. is God the Creator?

Repreh. 1. Whence they are worthily reproved, who disesteem these New Creatures, account­ing them [...], non entia, 1 Cor. 1. things that are not, not so much as Creatures: A simple man, a good honest man, there's no harm in him; so and so they deride Gods New Creature, because he hath not so much craft, or will not use the subtilty to be a knave like them: But to the com­fort of such Creatures be it spoken, it was written of Christ himself, the New Man, [...], Mar. 9.12. or if they would account him any thing, yet next to nothing, a worm, and no man, the scorn of men, and out-cast of the people; consider him that endured such contradicti­ons of sinners: He walks in the new and living way, Hebr. 10.20. in newness of life, Rom. 6.4. He serves God in newness of Spirit, Rom. 7.6. Behold, in him all things are become new; how excellent a Creature is such a man!

Repreh. 2. But yet more are they to blame, who either are, or would be accounted new Crea­tures, yet abase themselves to the service of those Creatures over which they ought to rule. (Sic te prostitues, ut nihil inter te atque quadrupedem esse putes) Such as these prostitute the dove-like innocency, and simplicity of the new Creature to the craftiness and wiliness of the Old Serpent. St. Paul was afraid lest the Corinthians should be so deceived, 2 Cor. 11. A dangerous deceit, for they who so prostitute the simplicity of the new Creature in themselves, use their subtilty to go beyond, de­fraud and over-reach others, and God is the avenger of all such, 1 Thess. 4.6.

2. Others there are who prostitute the sobriety of the new Creature unto brutish sensuality, as the beastly drunkards; these yield the rule of themselves to the filthy Swine.

3. Others yield the chastity of the new Creature to uncleanness, and suffer themselves to be go­verned by the lascivious incontinent Goat.

4. Others betray the temperance of the new Creature to the unsatiable and greedy dog, Isa. 56.11.

5. Others the Lamb-like meekness of the new Creature to the savageness of the Wolf, Mat. 7.15.

A most shameful abasing of the Man, the Noble new Creature, to the vassalage and servitude of the beast: The same complaint which the Psalmist makes, Psal. 49.12. Mawbeing in honour, the honourable Creature Man, understood not his own honour and dignity, and so became like the beasts that perish: Which may be the ground of an heavenly Meditation, when ever we are tempted unto sin: Shall I take the members of the new Man, the new Creature, and make them the members of a Serpent, a Swine, a Goat, a Dog, a Wolf? God forbid. O Beloved! the new Creature is too Noble and Ho­nourable to be made subject to any, the Lord of the new Creature only excepted, the Creator of it. Belluinus es homo, amando talia, qualia Belluae, saith St. Austin, libr. de doctr. Christi: Vid. Paris. pag. 250.

Because there is a defect of a Verb, there is a diverse reading of the Text; the former ye have heard, Whosoever is in Christ is a new Creature, so it is read in the Text: the latter, If a man be in Christ, let him be a new Creature, so the Margin: And this second is an Use of Exhortation to the first, and so I intend to handle it.

But here I meet with an Objection, Exhortations are made to Duties feasible, and such as may be done by us, not to things to us impossible; we exhort men to support the weak, to be patient to­ward all men, to follow that which is good, &c. We do not exhort men to fly, or to work Mi­racles, because these are beyond our power; and is it not alike beyond mans power to be a New Creature? How then can we Exhort Men to be New Creatures? I Answer the Scripture exhorts us often to those Duties, which we of our selves have not any ability to perform; God himself com­manding and exhorting us, together with the command, gives a power to obey; whence it is, that the same act is attributed unto God and Man. Thus Faith is Gods gift, yet we are exhorted to be­lieve; Repentance is Gods gift, yet we are exhorted to Repent, Repent and believe the Gospel. God turns us from our sins, yet he exhorts us to turn from them, God gives us an heart to walk in his Statutes, and keep his Ordinances, Ezech. 11.19, 20. yet what more frequent than Exhortations to walk in Gods Statutes, and to keep his Ordinances? Gods command is to Love him with all our heart, and with all our soul, yet he himself circum [...]iseth the heart, that we may love the Lord; and Deut. 30.6. His command is, that we worship no strange God, no graven Image, no work of our own hands, and he promiseth, if we hearken unto him there shall be no strange God in us, neither shall we worship any strange God, Psal. 81.8, 9. And that he will cut off graven Images out of the midst of us, and that we shall no more worship the work of our own hands, Mich. 5.13. Whence it plainly appears, that God commands us many things, which yet he himself doth, and promiseth to do, because, together with his command, he gives us a power to do them, and requires us to comply with that power; We (saith the Apostle) as workers together with him, beseech you, that ye receive not the grace of God in [Page 208] vain, 2 Cor. 6.1. 1 Cor. 15.10. And look diligently, lest any man fail of the grace of God, Heb. 12.15. Thus in case of the present duty. God commands, Ezech. 18.30. Make ye a new heart, and a new spirit. What's that but the new Creature? and adds a forcible Motive as strong as death: Why will ye dye, O house of Israel? Yet the same prophet, Chap. 36.26. I will give ye (saith he) a new heart, and a new spirit in the midst of you; I will take away the stony heart out of your flesh, and I will give you an heart of flesh. What's that but to become new Creatures? The Lord saith, A new heart, and a new spirit will I create in the midst of you, &c. i. e. I will make ye new Creatures.

2. But if God make us new Creatures (and indeed he alone can make us.) What need we busie our selves, we ought rather to let God Almighty alone, with his own work: 'Tis a known speech, Qui fecit te, sine te, non salvabit te, sine te, he that made thee without thy help, will not new-make thee, or make thee a new Creature, without thine own endeavour. And though God be the worker, yet must we be workers together with God, as the Apostle speaks.

I will instruct thee, saith the Lord, to the new Creature, Psal. 32.8. and teach thee, the way that thou shalt go, and I will guide thee with mine eye. He speaks to the man, his best creature; not to the beasts; no, it presently followeth in the next verse, Be not like the horse, and mule, which have no understanding, whose mouths must be held with bit and bridle, lest they fall upon thee.

Nay Beloved! to satisfie this doubt more fully, and to prove it undeniably, that God requires our utmost endeavour toward this new Creature; I pray you compare, Gal. 6.15. with 1 Cor. 7.9. that which in the forementioned place, is a new Creature, in the other is the keeping the command­ments of God: But can we then keep the commandments of God?

Yes by Faith and Love; and therefore, I pray thee, add to the two former places, Gal. 5.6. where the new Creature, is faith that worketh by love.

3. But if he who is in Christ be a new Creature already, what need exhortation to be so?

I Answer, He is a new Creature: Either by profession only, or really and true. 1. If by pro­fession, there's great need of exhortation, that he be really, that which he professeth himself to be, Rom. 6.1, 2, 3. Gal. 5.24. confer, Rom. 6.6. 2. If really he be a new Creature, that he continue so to be, and that he make progress, and go on according to the degrees of it. The new Creature, Gods building wants hewing, &c. Gods Vineyard pruning, &c. The first Creation, was (they say) in an instant; but in this second, man's co-operation is required, is not so.

Motives, From consideration of the blessed estate of the new Creature, 1. In it self, as conformable to God, and as made and formed by God. 2. In the effects: From the miserable condition of those who are not.

These doubts being cleared, let us now proceed to the exhortation it self: That he who is in Christ, would endeavour to become a new Creature; that we may be the better perswaded here­unto: Let us consider, 1. The blessed estate of these new Creatures: And, 2. The deplorable and miserable condition of all others.

1. The blessed estate of the new Creatures. 1. To be a new Creature, is to be conformable unto God himself the Creator: 'Tis to be a follower of God, Ephes. 5.1. Christ the New Man is the Image of God like to him that created him, and the new Creature is predestinated to be conformable unto Christ, Rom. 8.29. So that it's no otherwise, than if many pictures were drawn, according to one o­riginal pattern, or many faces expressed in one and the same glass, 2 Cor. 3. Whom would we be like?

Children are best beloved, when most like their Parents.

But an image is little better than a shadow of that which is true and real. Is the new Creature no otherwise like unto God, than a shadow to the substance?

Yes Beloved, 2 Pet. 1. [...], the excellency of this estate is indiscernable, be­fore we draw near to it, as we see not the height of the highest Hills; mean time we see them in their effects, Esay 43.7.

Now as this is a most glorious condition in it self, so of all other it most glorifieth God, as be­ing his principal handy work: Whereon, as I may so say, he hath most shewn his skill and work­manship. And therefore, howsoever the work honours the workman, The heavens are the work of his hands, Esay 40.16. And they declare his glory, Psal. 8.4. and all the earth is full of his glory, Esay 6.3. and his praise is above heaven and earth, Psal. 149. Ask the beasts, and they shall teach thee, Job 12.7. And so every creature glorifieth the Creator in its degree and kind; yet because every creature, by how much the more excellent it is, by so much the more it honours the Creator. The new Creature being, as it were, Gods Master-piece, from it must the greatest honour redound unto God the Creator, because made for this end and purpose, to shew forth Gods praise, Psal. 102.18. The people which shall be created, shall praise the Lord.

Again, though all creatures be of God the Creators making; yet the new Creature is of a more special make, made after a more noble, and more eminent way. So Samuel speaks, The Lord that made Moses and Aaron, 1 Sam. 12.6. Did not the Lord make evety man, every creature, even the vilest?

Yes, but he casts his new Creature in a more excellent mold: The Chaldy Paraphrast explains it, He wrought miracles and wonders, when he made Moses and Aaron, Esay 8.28. for signs and [Page 209] wonders. So Christ and his Disciples, Heb. 2.13. Zach. 3.8. Josuah, and his company are monstrous persons, i. e. Jesus and his Disciples. Thus, Esay 29.7. Jacob shall see his children, saith the Lord, the work of my hand in the midst of him. Jacobs children the new Creatures, are the work of Gods hands, Psal. 100.3. Diodati, He hath made us, i. e. new made us, and recreated us by his Spirit, Eph. 2.10. We are his workmanship created in Christ Jesus unto good works, which God hath before ordained, that we should walk in them: Thus the new Creature is made to glorifie God. Esay 43.7. I have created him for my glory, I have formed him; yea, I have made him: Would not one of these have served the turn? No, these several original words, note several degrees of Gods work­manship.

1. He created him, when he brought him out of nothing, and gave him a being.

2. He formed him, when he gave him his form, an immortal soul.

3. He made him, when he gave him the complement and perfection of his Spirit, 1 Thess. 2.35.

This people I have formed for my self, they shall shew forth my praise. So the Apostle to the Ephes. Eph. 1.12. That we should be to the praise of the glorious grace. Thus Abraham, and Isaac, and Jacob, and all those Worthies, Heb. 11. were to the praise of Gods power and faithfulness. Job was to the praise of Gods patience, ye have heard of the patience of Job. Moses of meekness. St. Peter gene­rally, of all the new Creatures, and all the virtues and praises of God, 1 Pet. 2.9.

As all the creatures in their several kinds, praise the Lord, Sun, moon and stars of light, and heaven of heavens, and dragons and deeps, rain and hail, snow and vapors, stormy wind: mountains and all hills, fruitful trees, and all cedars, beasts and all cattle, creeping things, and flying fowl, as all these praise and glorifie God, saith the Psalmist, Psal. 148. So especially, and principally all his Saints praise him. The children of Israel, the people that draw near unto him, his new Creatures. For as the earth bringeth forth bud—so out of these, Esay 61.11.

Beloved! This is the new Creatures work, and that whereby it most of all, and last of all glori­fieth the Creator, Gen. 29.35. She called his name Judah, i. e. praise and left bearing, Rom. 2.29. Whose praise is not of men, but of God; The last song which is sung in heaven. These are songs which David invites us to sing.

2. As they glorifie God themselves, so they give occasion to others to glorifie God by them, and for them, Esay 29.23. So when Saul was become Paul, when of a persecutor, he became a new Creature, and preached that Faith, which before he destroyed, they glorified God in me, saith he, Gal. 1.14. He saith not, saith Theophilact, that they wondred at me, but they glorified God in me: Be­cause the whole Work of Regeneration, is to be ascribed intirely, unto the grace of God.

As the new Creatures glorifie God, both in themselves, and by others: So when they degenerate from that glorious estate, they most of all dishonour him: Corruptio optimi est pessima. 'Tis a dou­ble dishonour unto God, that they who glory in the Law, dishonour him. 'Tis a great aggravation to the Jews, Thou who gloriest in the law, by transgression of the law, dishonourest thou God? Rom. 2.23. But if applyed to us Christians, the aggravation is much heavier. Thou who pretendest thy self to be a new Creature, thou who gloriest in the Gospel, by transgressing the Rule of the Gospel, by a life unworthy of the Gospel, dishonourest thou God? And as truly it may be said of us, that which followeth, That the name of God is blasphemed by us among the Gentiles, vers. 24. And a Father gives the reason [...]: They who see these corrupt and degenerate men, may justly say, Are these fit to be beloved of God? Or can he be the true God, who loves these? Are these Gods new Creatures? Can this life honour their Creator? who will take these miscreants for Gods new Creatures? These are a perverse and crooked generation.

So the Lord reproves the people, who would pretend they were his new Creatures, but had depraved Gods work in them, Deut. 32. vers. 4.5, 6. Gods work is perfect, for all his ways are judge­ment, a God of truth, and without iniquity, just and right is he. These have corrupted themselves; Their spot is not his children: They are a perverse and crooked generation. Do ye thus requite the Lord, foolish people, and unwise? Is not he thy father, that hath bought thee? Hath he not made thee, and established thee? This is the more observable, because spoken of the Jews in the Type, but ful­filled by us, upon whom the ends of the world are come.

2. Consider the miserable and deplorable condition, and estate of such as are not new crea­tures. They are nothing in themselves; all their works, their best works are nothing: They are [...], a rude Mass, a mishapen Chaos, which hath neither form nor comeliness, and darkness is upon the face of the deep. So the Lord calls our unregenerate estate, Jer. 22.23. The LXX ren­der, Gen. 1.2. [...], invisible, and without any work, of God upon it, Jer. 4.23. They render [...], nothing at all, they are non entia, things that are not, [...], Psal. 5.6, 7. Shall they escape for their iniquity, Vulg. Lat. pro nihilo salvos facies? So the LXX [...]. The former notes horrid desolation, the latter ugliness and deformity: Such in the sight of God, is the condition of an unregenerate man, i. e. of him, who is not a new creature. The Apostle calls him darkness, not dark, but darkness it self, Ephes. 5.8. For in darkness, though there be the most orient colours, yet there's no difference at all, no not between their extreams, white and black, all are alike: [...], privation is homogeneal, alls of one colour, or ra­ther [Page 210] no colour at all: Such is the Spiritual darkness of him, who is not yet Gods new Creature, he discerns not between things that differ, between Good and Evil, all's alike to him, 1 Joh. 2.11. before the Divine Light shines into his heart, 2 Cor. 4.6. Nay, such darkness he is, that he puts dark­ness for light, and light for darkness, Isai. 5.20. He calls good evil, and evil good; such darkness, that the light which is in him is darkness; and if the very light that is in thee be darkness, how great is that darkness? This was the condition of the Ephesians, Ephes. 5.8. Ye were sometime darkness, saith the Apostle; what was that? He describes it in the Verses before, fornication, uncleanness, covetousness, filthiness, foolish talking, and jesting; Ye were (saith he) sometime darkness, but now ye are light in the Lord; so great a difference there is between the unregenerate Estate, and the new Creation; ye were darkness, but now ye are light in the Lord: O blessed Change! God grant it may be as truly spoken of every one of us.

This deplorable estate may be further aggravated, in that we see not the misery of it: Consider I beseech ye, how foully we frustrate Gods counsel toward our own Souls, while we continue in our rude mass, and mishapen Chaos, and admit not his work upon us: It is his good intention and purpose to make us new Creatures, For thus saith the Lord that created the heavens, God himself that formed the earth, and made it, he hath established it; [...], he created it not to be empty: [...], he made it not to be empty and void, but that it might be inhabited, Isai. 45.18. And who should inhabit it? Who! but he that saith so, for do not I fill heaven and earth, saith the Lord? Jerem. 23.24. And hath he not sworn, that all the earth shall be filled with his glory? Numb. 14.21. And what hinders, but that it should be filled, and that he himself should fill it?

Alas! intus existens, prohibet extraneum, while we are full of unrighteousness, fornication, wicked­ness, covetousness, maliciousness, envy, murder, (that St. John Interprets, hating of our brethren) 1 Joh. 3. we are full of debate, deceit, malignity; how can we be filled with his Glory?

And therefore, Oportet exinaniri quod implendum est; if Gods Spirit must fill us, we must be em­ptied of these: we must cast out the old because of the new, Levit. 26.10. and then God will make good his Promise to us. We according to his Promise (saith St. Peter) 2 Pet. 3.13. we look for a new heaven, and a new earth, wherein dwells Righteousness: And what inferrs the Apostle from hence? Wherefore Beloved, seeing we look for such things, be diligent that ye may be found of him, not [...] not deformed, not a confused mass, but in peace, without spot, and blameless.

2. Without this new Creation, and that which is in order thereunto, all whatever else we do is nothing, and as it were, no Creature. How much pain and sorrow did the Jews undergo when they were Circumcised, which yet they bare patiently, because it was a sign of the Covenant, where­of they gloried; St. Paul implyeth as much, Rom. 9. Circumcised the eighth day.

But while the foreskin of the heart is not taken away, (i. e.) as the Chaldee Paraphrast turns it, the wickedness of the heart, or as the LXX render it, the hardness of the heart; while this is not taken away, Circumcision is nothing; but a new Creature, that indeed is something, that's the main, aliquid, Gal. 6.15.

What a deal of care, and cost, and trouble were the Jews at in preparing Sacrifices and Oblations, when they went with their Flocks, and their Herds to seek the Lord? Hos. 5.6. How curious was Balaam in his Offering, how did he boast of it unto the Lord? Numb. 23. yet we read not that God took any notice of it at all.

Nay, to what purpose is the multitude of your Sacrifices unto me, saith the Lord, I am full of the burnt offering of Rams, and the fat of fed beasts, and delight not in the blood of Bullocks, and of Lambs, or of He-goats; bring no more vain Oblations, Incense is an abomination unto me; the new Moons, and Sabbaths, the calling of Assemblies, I cannot away with it; it is iniquity, even your solemn meeting, Isai. 1.11, 14. Sacrifices, multitude of Sacrifices to the Lord, yet to what purpose are they? Oblations, yet vain Oblations, Incense, yet an abomination, all to no purpose, all vain, all an abomination, why? because no new Creature; new Meat-offerings, new Moons, but no new Creature, that's want­ing, and all's nothing; Wash ye, make ye clean, put away the evil of your doings, cease to do evil, learn to do well; that's wanting.

What a deal of fasting used the Jews! how pittifully did they afflict their Souls? so that they marvelled God should take no notice of it: Wherefore have we fasted, say they, and thou seest it not? wherefore have we afflicted our Soul, and thou takest no knowledge? God answers them, In the day of your fast ye find pleasure, you fast for strife and debate, and to smite with the fist of wickedness, Isai. 5.8. Fasting is nothing, afflicting the Soul is nothing, without abstinence, and fasting from sin, with­out repentance, not to be repented of; these avail nothing without the new Creature.

What a deal of preaching there was among the Jews? and more than among us, and a great deal of hearing; so the Lord speaks to Ezech. 33.31. They come unto thee as the people come, and they sit before thee as my people, and they hear thy words, but they will not do them; for with their mouth they shew much love, but their heart goes after their covetousness; and thou art unto them as a very love­ly song of one that hath a pleasant voice, and can play well on an instrument: for they hear thy words, but they do them not.

Preaching is nothing, and hearing is nothing without obeying, keeping of the Commandments of God is the new Creature, where that's wanting all's nothing, 1 Cor. 7.19.

A great deal of Faith there is, and a great increase of Faith, but few fruits of Faith, few good works issuing from our Faith; Though I have all Faith, so that I can remove mountains, and have not Charity, I am nothing; Faith that works by Love is the new Creature, Gal. 5.6. where that's want­ing all's nothing.

Yea, how many-Alms-deeds are done? how much Martyrdom suffered? yet all worth nothing; For though I give all my goods to feed the poor, and though I give my body to be burned, and have not Charity, it profiteth me nothing, 1 Cor. 13. Faith working by Love is the new Creature; where that is not all's nothing. A great deal of zeal and heat there is in turning of Tables up, and turning them down again, and up again, and down again, and side-wayes, and end-wayes, and I know not how many wayes: A great deal of Devotion there is in bowing, a great deal in not bowing, the one ac­counted superstitious, the other prophane, both nothing.

Circumcision is nothing, though the Creators Institution; and are not these much more no­thing, being but the Creatures Institution (if there be degrees of nothing) without the new Crea­ture?

O Beloved! what a deal of pains, of care, of cost, of trouble, of fasting, of preaching, of hearing, of faith, of alms, of martyrdom, of zeal and devotion there is, yet all in vain, all nothing? The [...], the effect and issue of all is wanting, the keeping the Commandments of God, faith that works by love, the new Creature, this alone is available before God; where this is wanting all's no­thing. These kinds of innovations have been troublesome to the Church, and troublesom to the Authors of them: but this kind of innovation or renovation who will hinder? whom doth it trou­ble? Who will harm ye, if ye be followers of that which is good? 1 Pet. 3.13. The new Man is Created in righteousness and holiness of truth, Ephes. 4.24. And we can do nothing, saith the same Apostle, against the truth, but for the truth.

The New Man is Created in righteousness and holiness, in love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance; these are the new Creature: and what can hinder us to be re­newed in these? What ever Law can be made against these, 'tis ipso facto null; Against these (saith the Apostle) there is no Law, Gal. 5.22, 23. This is an innovation against which there is no Law; yea, against which nothing can prevail, no Creature can annihilate, that's the property of the Crea­tor only. No Creature can prevail against the new Creature; Thus saith the Lord that Created thee O Jacob, and he that formed thee O Israel, fear not when thou passest through the water, I will be with thee, and through the rivers, they shall not overflow thee; when thou walkest through the fire thou shalt not be burnt, neither shall the flame kindle upon thee: No Creature in the world can make the new Crea­ture fall from Grace, 2 Cor. 4.16. Col. 3.10. Isa. 40.31. Psal. 103.5.

Lastly, to name no more Motives, 'tis worth the considering, how generally all men are taken and affected with that which is new; 'tis so common, that we say 'tis natural, Est natura hominum no­vitatis avida; if there be a new fashion, happy he or she that can first get into it; if there be any news stirring we are impatient till we hear it: For, although it be said, Act. 17.21. that all the Athenians and strangers which were there, spent their time in nothing else, but either to tell, or hear some new thing; yet this is not to be understood, as if this quality were peculiar unto them, but the degree, that they were greater novellants than others were; a thing without doubt lawful, yea needful, as to hearken how things go with the Churches of God abroad, Gods new Creatures: but of all news, home-news most affects us, because it most concerns us; As we rather listen what the Parliament doth, then what's done in France or Spain.

And there's great reason for it, they move the Hinge of Affairs in the Church and Common­wealth (and God guide and bless their Counsels:) But Beloved! there is yet a kind of news which more neerly concerns us than these, the news in our own bosomes; what news at that home? and how go matters there? is the Old Man dead yet? or is he dying? Is he as pettish and froward, as covetous and having, as proud, as revengeful as he was wont to be? or are these old things passed away? is the New Man the young man come to his inheritance?

Hath he got possession yet of his house? his house are ye, Hebr. 3. doth he rule there? is he mar­ried yet? thy Creator is thy husband, Isai. 54.5. David was a notable Novellant in this kind.

Repreh. 1. The unbelieving world, which lies [...], what happiness can those find in a Kingdom, which is thought to be the compendium and breviat of all worldly happiness; if they be in the Evil One, and he in them. The Kings of Sodom and Gomorrha were [...] and [...]. 1. What Wisdom can be in those, who are without the Divine Wisdom, or Christ? Jer. 8.9. They have for­saken the Word of the Lord, (i. e.) Christ, and what wisdom is in them? such as these are called fools by Solomon. 2. What goodness? Berah, Birsha. 3. What strength against sin? Gen. 49. Reuben how weak is thine heart? He who names the name of the Lord Jesus Christ, let him depart from ini­quity.

Repreh. 2. Pretenders unto Christianity, and that they are in Christ, when indeed they are not: Such as live in envy, hatred, malice, and all uncharitableness; such as the Apostle foretold should be in these latter dayes, 2 Tim. 3.1, 2. Self-loving Christians, covetous Christians, &c. under pretence of sanctity and holiness to oppose Magistracy, which the Ancient Christians ever abhorred to do; but every soul was subject to the higher powers, &c. not only for fear, but for conscience-sake: If we [Page 212] thought it lawful to oppose Magistrates, saith Tertullian, We are Christians enough to beat all the Roman Legions: But our present false Christians think it lawful.

Are these men in Christ, or rather in Belial? is Christ formed in them, or rather Abaddon and Apol­lyon? what have they to shew for their Christianity, and being in Christ, but an outward profession, some outward Ordinance, some form of Godliness without the Power, a long conceived Prayer, or a long common Prayer, without the life required in either?

O thou who art called Jacob, are these his doings? O thou who art called, and wouldest be thought a Christian! is this the life of Christ? He who saith he abideth in him, ought himself so to walk, as he walked, 1 Joh. 2.6.

More NOTES on II CORINTH. V. 17.

[...].—

Therefore if any man be in Christ, he is a new Creature:—

THese words admit a double Consideration, for they may be either,

1. Absolutely considered, and in themselves: Or, 2. With reference to the precedent words.

1. Absolutely, and so the Text is a Christian document concerning faithful mens Union with Christ, and their new birth in him: This document, howsoever it seems a conditional Propositi­on, or connex Axiom, yet it is no other than that which the Logicians call Aff [...]ne Connexo; for in pure Conditionals, if the first part be true the latter is true also, not otherwise: But in those kinds of Propositions, which in their form are like Conditionals, there is a truth of parts; If ye be cir­cumcised Christ shall profit you nothing; if ye by the Spirit shall mortifie the deeds of the flesh, ye shall live, Rom. 8. See Notes in locum: Thus in Col. 3.1. compared with Col. 2.12. Phil. 2.1. and 4.8. Thus where the Greek hath it, [...],—Act. 26.23. we turn it rightly, that Christ should suffer, &c. for [...], which we turn if, doth not alwayes note a condition, but sometimes a sup­position, and signifieth [...], because: Thus we may indifferently render the words.

If a man be in Christ he is a new Creature: And because, or seeing that a man is in Christ, be is a new Creature. Now because there is no Verb expressed, we may understand the Text, according to diverse Verbs understood, diverse wayes; Either, 1. Because a man is in Christ, he is a new Creature: Or, 2. If a man be in Christ, let him be a new Creature; Marg. So that in the words, ye have these Three points of Doctrine:

  • 1. A faithful Man is in Christ.
  • 2. He is a new Creature.
  • 3. Because he is in Christ, he is a new Creature.

Christ is not here to be understood according to the flesh; the veil, which is Christs flesh, is re­moved, Hebr. 2. To be in Christ, is to be in Christs Kingdom. To be in heavenly things, Ephes. 1. 1. To be partakers of Christ, Hebr. 3.14. Thus Andronicus and Junia were in Christ, Rom. 16.7. St. Paul calls himself a man in Christ, 2 Cor. 12.2. But why stand we on particulars? We read of whole Churches in Christ, 1 Cor. 1.2. Gal. 1.22. Col. 1.2. 1 Thes. 1.1. 2 Thes. 1.1. All which howsoever it be true, yet the Scripture seems to thwart this, when it tells us, That Christ is in the Faithful, how then are the Faithful in Christ?

But this is so far from weakning this Truth, and our assent thereto, that it further establisheth it, and shews, that the Union between Christ and Believers is most firm and intimate. Thus as St. Paul knew that he himself was in Christ, 2 Cor. 12.2. so he saith, That it pleased God to reveil his Son (Christ) in him, Gal. 1.15. And as he saith of the Colossians, they were in Christ, Col. 1.2. So that Christ was in the Colossians, Col. 1.27. 1. We aee his house, Hebr. 3.6. 1 Tim. 3.15. and he ours, Psal. 90.1. 2. He dwells in us, and we in him, Joh. 6.56. 3. In him we live, and move, and have our being, Act. 17.28. And he lives in us, Gal. 2.20. 4. Christ the word of the Father speaks in faithful men, I will hear what God will speak in me, Psal. 85. If ye seek a proof of Christ speaking in me, 2 Cor. 13.3. The Angel of the Covenant spake in Zacharie cap. 1.9. And they spake in Christ, 2 Cor. 2.12. and 12.19. 5. He works all our works in us, Isa. 26.12. and we all ours in him, Joh. 3.21. Eccles. 9.1. contra Isa. 29.15. Amos 9.2. The Reason of this promiscuous, and interchangeable use of the phrase, of Believers being in Christ, and Christ in Believers, is, That most thorough, and most intimate Union of Christ with the Church, and the Church with Christ: So that as we may speak indifferently of natural things, conspiring into a mutual union one with other, that the water is in the wine, and the wine in the water, the fire in the iron, and the iron in the fire, though the [Page 213] qualities of these hinder a perfect Union; and as the light is in the air, and the air in the light; even so, nay, much rather, may we say of this spiritual Union of Christ with believers, that Christ is in them, and they in him.

Observ. 1. Observe then the ground of that Wisdom, which we see in Christian men: They are in Christ, and Christ is the Wisdom of God, 1 Cor. 1.24, 30. and vers. 5. They have the mind of Christ, 1 Cor. 2.16. And therefore, surely, they must be very wise, so wise, that all others observe, and ad­mire their Wisdom, Deut. 4.6, 7. And wherein consists that Wisdom, but in keeping and doing Gods commandments, [...]. To whom God is so intimate or inward, 1 Cor. 14.25.

Observ. 2. This is the ground of that upright and holy conversation observable among Christi­an men: They are in Christ, and he is the righteousness of God, 1 Cor. 2.30. All their ways are in Christ, 1 Cor. 4.17. They walk with God constantly, and evenly, not by starts and fits, Georg. Ven. fol. 131. b. in him we are made the righteousness God, 2 Cor. 5.21.

Observ. 3. This is the ground of that power, which the Saints have against all their enemies of their Salvation: They are in Christ, 1 Cor. 1.24. and he is the power of God. And this time of the Gospel is the day of Gods power, Psal. 100.3. i. e. of Christ, Phil. 4.13.

Observ. 4. The ground of the Christian mans unspeakable happiness, wherein soever men place it. Whether, 1. In contemplation, In him are bid all the treasures of wisdom and knowledge, Col. 2.3. All truth is in Christ, 2 Cor. 1.20. There's the Schollars happiness, if he knew it; it was the Apostles advice to the Colossians, and may be mine to you, Col. 2.8. For as he is the one true God, and only good; none good, but he, so he is the only wise God, Rom. 16. they revel away much precious time. 2. Or in Riches, Job 28.15, 19. Prov. 3.13, 16. There's the Merchants happiness. 3. Or doth a man place happiness in pleasure? All her ways are ways of pleasantness, and all her paths are peace, Prov. 3.17. There's Righteousness, therefore there must be peace, Esay 32. at Gods right hand (and there sits Christ) are pleasures for evermore. There's the Courtiers happiness. In a word, there's no condemnation to such, Rom. 8.1.

Christ is all and in all, Col. 3.11. In him dwells all the fulness of the Godhead bodily, Col. 2.9. God himself is in Christ, 2 Cor. 5.19. and Christ in his Saints, Joh. 17.2, 3. I in them, and thou in me. And what can be added unto this?

Habet omnia, qui habet habentem omnia. Abundance of joy, 1 Joh. 1.3, 4. Every thing that is good, is better when found in a better. A Christmas that lasts all the year.

Observ. 5. How safe, how secure is the condition of a Christian man, he is in Christ, he is joyn­ed to him, He is one Spirit with him: And what can separate him from Christ? neither height nor depth, &c. Rom. 8. A spirit, as we say in Philosophy, is indivisible, Psal. 125.

Exhort. All which are powerful Motives, to all those, who yet are not in Christ, to endeavour after this most blessed estate to be Christians indeed. 2. To those who are in Christ, to walk in him, rooted and built up in him, Col. 2.6, 7.

But are we not all such? 'Tis true in a large sence, All who are baptized into Christ, All who have given up their names unto Christ, All of the outward and visible Church of Christ, may be said to be Christians, and to be in Christ. But so, the dry and dead members may be said to be in the body, though it hang but by a skin, and the withered and fruitless branch is said to be in the Vine. Every branch in me, that brings not forth fruit, ('tis in him in a large sence, yet bears no fruit, Joh. 15.2.) True Christians are not only thus in Christ. No, no, besides, Christ may be dead and crucified in them, Gal. 3.1.

I am the vine, saith he, and ye are the branches: He that abides in me, and I in him. To the true Christianity, to the true being in Christ: both are required, though both are not always expressed, the being in him, and he in us: Thus Revel. 3.20. I will sup with him, and he with me: How can the one be, but the other must be? 'Tis the natural application that makes the Union strong, and makes us Christians indeed.

Thus in our Communion-service, the benefit is great, if with a true penitent heart, and lively Faith, we receive that holy Sacrament for then we dwell in Christ, and Christ in us; we be one with Christ, and Christ with us. Where such an Union is; there's the true Christianity, there men are truly in Christ.

But how shall we know, whether we be so or no?

Ye shall know them by their fruits; he that abides in me, and I in him, he shalll bring forth much fruit? What fruit is that? the fruit of the spirit, which makes the Union between Christ and us. The fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance, Gal. 5.22. Do we bring forth this fruit? If so, we are then in Christ, and Christ in us; we are joyned to him, and he to us, and so we become one spirit with him, 1 Cor. 6.

2. They who are in Christ, are sanctified, 1 Cor. 1.2. If we say we have fellowship with him, and walk in darkness, we lye, 1 Joh. 1.6.

3. He walks not after the flesh, but after the spirit, Rom. 8.1.

4. They are [...]. These fruits prove us as certainly to be in Christ, as the contrary discover those, who are not in him: Gal. 5.19, 20, 21. By these fruits ye shall know them.

Consol. But are these the fruits of the true Christianity? Are these the fruits of our being in Christ? Alas! I find them not in my self: But I desire them earnestly, I earnestly endeavour after them, hunger and thirst after them. But these desires, and endeavours are much weakned, and abated by contrary desires. The good which I would do, I do not, &c. The children are come to the birth, and there is no strength to bring forth. Despair not poor soul, those who are in Christ, are not all of one age: There are little children also in Christ, My little children, &c. Gal. 4.19. There are babes in Christ, 1 Cor. 3.1. who are yet carnal, saith the Apostle there, among whom there is envying, and strife, and divisions, &c. vers. 3. ye shall find three ages of Christ, and those who are in him, 1 Joh. 2.12, 13, 14.

To those who are yet little children in Christ. St. John writes this joyful tydings, that their sins are forgiven for Christ's name sake: Though as yet they want the strength of the second age, that of the young man; as if one of you fathers, having divers sons, you bid them both bring you a stool, or a chair. The Elder who hath strength presently takes up one, and brings it to you: The younger lifts and heaves at it; he hath as much good will, as would carry it: but alas, he wants strength to bear one, and you easily excuse him. Now if ye that are evil (as our Saviour reasons in another case) know how to excuse the weaknesses and failings of your children, because they are young, and impotent, and frail as yet; how much more shall our heavenly Fa­ther, excuse remit, and pardon the failings of his babes in Christ? Ecclus. 4.10. But Mothers are huge tenderly affected towards their babes, yet may they forget, Esay 49.15. Mean time, Beloved! We must not test our selves, in this condition, ye know it is a reproach to us in nature, to be al­ways children: What always a child, never be wise?

And we should account it no less a disgrace to be always a babe, and not to grow to greater strength; From strength to strength, until we come to be perfect men in Christ Jesus.

Sign. They who are in Christ, walk not after the flesh, but after the spirit.

But how shall we be in Christ?

Christ is a pure light, in him is no darkness at all, 1 Joh. 1.5. No evil can dwell with him, Psal. 5.8. No unclean thing can enter into him; if therefore we would be in him, we must cleanse our selves from all polution of flesh and spirit, &c. We must separate that from us, which separates us from Christ: Your sins, (saith the Prophet) have made a separation between you and your God: So 2 Cor. 6.14, 18. What fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? And what concord hath Christ with Belial? &c. Wherefore come out of them, and be ye se­parate, saith the Lord, and touch no unclean thing, and I will receive you.

So Abraham must go out of his own Country, before he could have a sight of the promised Land, Gen. 12.1. And when Israel came out of Egypt, and the house of Jacob, from among strange people; Then Judah was Gods sanctuary, wherein he dwelt: And Israel his dominion wherein he bare rule. And this must be done by repentance, and mortification, and daily dying unto sin.

'Tis true, there will be quotidianae incursiones: but those we must daily meet withall, and purge out, as when a leak is sprung in a ship; the Mariners continually labour to pump out the water: It is our own case, and the danger greater, when the waters come neer to the soul, lest we be drown'd in destruction, and perdition, as the Apostle speaks. Or as when we would take possessi­on of an house; no man must be in it, if there be, we cannot have sure possession. The case is the same, if sin dwell, and reside in us, Christ cannot take intire possession of us. Or as when we are to entertain a guest of great Quality, we make all the house clear, that nothing may offend his eye. I will dwell in them, and walk in them, 2 Cor. 6.16. and 7.1. Esto Domus Dei, saith St. Austin, & ipse erit Domus tuae, habitet in te, & tu habitabis in eo. But there are also positive means and helps thereunto; especially, the law of God leads unto Christ, Mal. 4. Gal. 3. That's our School­master, which corrects us, Psal. 94.

And this is the reason, why the Churches, which are said to be in Christ, are likewise said to be in God the Father, 1 Cor. 1.2. which St. John applyes to this Text, Joh. 1. Our communion is with the Father and the Son; for so the Father leads to the Son: No man knows the Son but the Father, nor can come to him, except the Father draw him. And therefore the Law, which leads us unto Christ, is said to be the Law of the Father. Not that the Father and the Son can be separated, either in nature, or operation; but as actions are ascribed to certain persons of the Trinity, as is manifest in the Creed. Legislation, or giving the Law is attributed unto the Father; and therefore it is called God the Fathers Law: So saith the Son to the Father, Psal. 40. Thy law is within my heart. The obedience to this Law leads unto Christ: but that obedience is the obedience of Christ, Rom. 1. and 16. So the Psalmist, Psal. 50. last. And thus Christ comes to dwell in our hearts by faith, Ephes. 3.17. 2 Cor. 13.5. Gal. 3.23, 24, 25. Complete in him, Col. 2.1. As how? vers. 12.

Attend unto the word of the Gospel, and believe it: To hear the word, and obey it, and to have Christ in us, they are so linked together, that one is put for the other, Rom. 10.7, 8, 9. He that hath my commandments and keepeth them, he it is that loveth me, and he that loveth me, shall be loved of my Father, and I will love him, and manifest my self unto him, Joh. 14.21, 22, 23. Phil. 4.8, 9. 2 Cor. 13.11. Finally, brethren farewel, be perfect, be of good comfort, be of one mind, live in peace, and the God of love and peace be with you.

More NOTES on II CORINTH. V. 17.

— [...].

—All things are become new.

BY [...], the word here used, which we render new. The LXX sometime turn [...], which signifieth after, or substantively, another, i. e. oftentimes better than the former. Caleb had another heart, i. e. a new spirit, Numb. 14.24. Thus we understand [...], things that differ, by way of excellency from other, Phil. 1.10. i. e. excellent things. And thus these new things, these after things, these other things, are better and more excellent than the former. So we find the word used, Esay 65.15. He (i. e. the Lord) shall destroy thee, and call his people, [...], by another, by an after, or by a new name. A prophesie of that, which we read fulfilled Act. 11.26. When the Disciples were called Christians: sometimes the Greek interpreters, render by this word, [...], which signifieth new, and agrees with another word of the same sound, though o­therwise written. which signifieth holy.

Now according to these two significations, new things, may be opposed to the two kinds of old things, Ceremonial and Moral. And so we have in the words these two points of Doctrine.

1. All things are become new, i. e. spiritual, heavenly, and true, which before were old, ceremo­nial, figurative and earthly.

2. All things are become new, i. e. holy, just and good; opposed to old things, unholy, unjust and evil.

And first of the first. Instead of Jerusalem beneath, we have a new Jerusalem which is above the mother of us all, Gal. 4.25.26, Instead of a visible Temple, we have a Temple, invisible and spiritual. Instead of Tables made of stone, wherein the Law was written, we have the fleshly tables of our hearts. Instead of Circumcision, Baptism. Instead of Mannah, the body of our Lord Je­sus Christ. Instead of water out of the rock, blood out of his side. Instead of earthly promises, the kingdom of heaven. Instead of a Lamb, for a daily sacrifice, the Lamb of God, that takes away the sins of the world. Instead of many Priests, one high Priest, Jesus Christ our Lord. This is the Do­ctrine of the Ancient Fathers, and the Examples which they have put together. And many more they might have added, as shall appear anon.

The Reasons, why all things are become thus new, are these.

1. In regard of the new things themselves, which could not fully be made known unto the Church, by ceremonial and outward things; for Manna was a Type of Christ; yet they that eat that bread, dyed: but he that eateth the true Manna, dyeth not, Joh. 6.49, 50. Water was a Type of the Spirit: He that drank of that water thirsted again: but he that drinks of the water that Christ shall give him, shall never thirst, &c. Joh. 13.14.

2. In regard of the new people. New wine must be put into new bottles, new Doctrine into new Disciples, that both may be preserved, saith our Saviour, Matth. 9.17. And therefore the Psalmist speaking of the fulness of time, When the Lord should arise and build up Zion, and that his glory should appear, now under the Gospel, This shall be written, saith he, for those that come af­ter, for the new people, and the people that shall be created, shall praise the Lord, Psal. 102.18.

3. In regard of God the Father, who makes the new heaven, and the new earth, Esay 65.17.

4. In regard of Christ, in whom it pleaseth the Father, [...], to recapitulate, or ga­ther together in one; to gather all things to their head, both which are in heaven, and which are in the earth, Ephes. 1.10. For, that there might be a proportion between the head and members, he hath predestinated his new people, to be conformed unto the image of the Son; the new Man. And he makes all things new, Apoc. 21.5.

Observ. 1. Observe then Beloved! the blessed, and happy estate of the new people, the faith­ful, the Saints of God. To them all things are new. Instead of the law of commandments (Ephes. 2.) A law which neither we (faith Peter, Act. 15.10.) nor our fathers were able to bear: God hath given them a new Law, and the same law written in their hearts, Jer. 31.33. Heb. 8.8.

In place of the oldness of the letter, they have the newness of the spirit, Rom. 7.6. Jos. 15.15. the old name of the City was, Cirjath-Sepher, Civitas literarum: But the new name is Debir. To the old people, the Law was written, and understood by them, according to the oldness of the letter: But to the new people, the law is Debir, i. e. an Oracle, it signifieth the Sanctum Sancto­rum, the holy of holies; Whence the Oracles were given: So saith the Wiseman, Ecclus. 33.3. To a man of understanding, the law is faithful unto him, as an Oracle: It is in the Margin, ac­cording to the Greek ( [...]) as the asking of Ʋrim. The law of God is in his heart, as an oracle, and his goings shall not slide, Psal. 37.31.

Observ. 2. This is a key to open Gods Archiva, the treasury of Gods word, wherein there are many secrets hidden, and lock'd up from common understanding in Ceremonies, Types, Fi­gures, and historical Narrations. I shall represent some examples to you, and somewhat out of the historical part of Scripture.

Out of the old Law, wherein this Rule is to be observed, which one of the Ancients gives, Ceremoniale aboletur, spirituale manet.

1. The Covenant of Circumcision, is dismissed away among the old things. So that, if a man be circumcised, Christ shall profit him nothing, Gal. 5.2. Yet the spiritual and new Circumcision, as yet remains, Deut. 10.16. Circumcise ye the fore-skin of your heart, and 30.6. The Lord thy God will cir­cumcise thy heart, Jer. 4.4. Circumcise your selves unto the Lord, and take away the fore-skin of your heart.

2. The passover, and the feast of unleavened bread, are old things, and long since passed away. But under the Gospel, both are become new, 1 Cor. 5.7, 8. Christ our passover is offered. Therefore let us keep the feast, not with the old leaven of malice and wickedness, but with the unleavened bread of sincerity and truth.

3. The Tabernacle was an old thing, and ceased, when the Temple was built: but that became new, even in David's days, Psal. 51. Lord, who shall dwell in thy tabernacle? Heb. 8.2. Christ is a Minister of the Sanctuary, and of the true tabernacle, And 9.11. A tabernacle not made with hands, Revel. 21.3. The tabernacle of God is with men, and he will dwell with them, and they shall be his people.

4. The Temple was an old thing, and passed away, but it becomes new under the Gospel, 1 Cor. 3.16. Know ye not that ye are the temple of God, and the Spirit of God dwelleth in you? Revel. 21.22. The Lord God Almighty, and the Lamb, are the temple of the new Jerusalem.

5. All the instruments and utensils of the tabernacle and temple are old things, and passed away. They were carried to Rome by Vespasian, and laid up in the Temple of peace. But these become new to us, Heb. 8.5. All things were made according to the pattern shewn to Moses in the mount.

6. All the sacrifices offered in the Tabernacle and Temple, they are old things and passed away: But the same are all new to us, Psal. 4.5. Sacrifices of righteousness, Psal. 50.14. Offer to God thanks­giving, and 51.19. Hos. 14.2. We will render the calves of our lips, which the Apostle turns the sa­crifices of praise, Heb. 13.15.

7. All the special times of Sacrifices, Holy-days, New-moons and Sabbaths, they are old things, yet are all new to us, Col. 2.16, 17. The body is Christ.

2. As for the Historical part of Scripture: This Rule is to be observed, which an Ancient Fa­ther gives, Dum narrat gestum, prodit mysterium; while the Scripture relates an history, it im­plyes a mystery; while it tells ye an old story, it presents you with a new truth.

1. The Kingdom of Israel is an old thing, now antiquated, and passed away; but it is to us be­come new. The Christian Church is the Israel of God, Gal. 6.16. The people of Israel were go­verned by Judges and Kings, all long since passed away and gone: But to the Christian Church, these are new; for God is judge himself, Psal. 50.6. The judge of all the world, Gen. 18.25. And he hath committed all judgement to the Son, Joh. 5.22. Christ is the new King: The king shall reign in righteousness, Esay 32.1. The King eternal, 1 Tim. 6.17.

Melchizedech was an old King, and one of the most ancient we read of. But he is in the Go­spel, propounded unto us a new; for what was Melchizedech but Christ the King? That King who should reign in righteousness? Esay 32.1. So the Apostle expounds that old story: Melchi­zedech, saith he, is by interpretation King of righteousness, and after that king of Salem, which is the kingdom of peace, Heb. 7.2. And indeed it is an interpretation of the kingdom of God, which consists in righteousness, peace and joy, Rom. 14.17.

3. The Psalmist, Psal. 78.2. relating the old Histories of the Israelites, from the giving of the Law, till himself was made King, (which contains the space of above four hundred years) he prepares his au­ditors with [...] and [...], I will open my mouth in parables, I will declare hard sen­tences of old: implying that they were all old Histories, but they had all new and spiritual meanings.

4. Ye have read that old story of Hagar and Sarah, Gen. But the Apostle propounds it to the Galatians (Cap. 4.22, 23, 24, 25.) as new, which things, saith he, are an Allegory, i. e. something spoken, and another thing hid under it, containing a new spiritual meaning of it.

5. Thus the same Apostle applies the old story of the fathers, coming out of Egypt, and their passing through the sea, and their eating of manna, and the drinking water out of the rock, &c. all to a new and spiritual meaning, 1 Cor. 10.1, 4. Here he calls the meat spiritual meat, and the wa­ter spiritual drink; because under these other things were signified. Thus when afterward, vers. 16. he saith, The cup of blessing, which we bless, is it not the communion of the blood of Christ? The bread, which we break, is it not the communion of the body of Christ? These propositions are Me­tonymical, wherein the things signified, are spoken of the signs: For properly to speak, the Cup of Blessing is a sign or testimony, and signifieth the commemoration of the blood of Christ, and the bread which we break is a sign, symbolum, or testimony of the body of Christ. And where [Page 217] our Saviour saith, This is my body, and this is my blood, 'tis evident, he means the signs of his body and blood: As in like Sacramental phrases, when the Scripture calls Circumcision the Covenant, and the Lamb a Passover, and many the like: Which had men been willing to understand, the Con­troversie about the Sacrament of the Lords Supper, had not produced such bitter zeal, and so many Volumes of Disputations, as it hath done in the Christian Church.

Observ. 3. Observe then what use yet remains of the Ceremonial Law unto Christian Men: All these things befell the Jews for Examples or Types; and they are written for our admonition upon whom the ends of the world are come, 1 Cor. 10.11. Rom. 15.4. Whatsoever things were written aforetime, were written for our learning, that we through patience, and comfort of the Scriptures might have hope, 2 Tim. 3.16. All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in Righteousness, that the Man of God may be made perfect, through­ly furnished to all good works: And if all Scripture, if whatsoever was written, then surely the Cere­monial Law, though not in the oldness of the Letter, yet in the newness of the Spirit.

There are no wasts in the Word of God, but those places that seemed to be barren and desart are under the Gospel fruitful; in all a new and spiritual meaning unto the new people of God.

Observ. 4. This makes exceedingly for the increase of Spiritual understanding.

Observ. 5. And consequently for the great consolation of many poor Souls, who read, and hear the Scriptures daily, and understand little, hunger and thirst after the knowledge of Gods Word, and meditate in Gods Law day and night; to such the Lord speaks, Isa. 50.10. Who is there among you that feareth the Lord, that obeyeth the voice of his servant, that walketh in darkness, and hath no light? Let him trust in the Name of the Lord, and stay upon his God. Such an one was the Eunuch, Act. 8. who read Isa. 53. yet professed to Philip he knew not, of whom that Scripture was to be understood: And if with humility, obedience, and teachable hearts, and fervent prayer unto God, we be exercised therein, surely God in his due time, if he see it needful for us that we should un­derstand those hidden things, will; Either,

1. Immediately reveal his Truth unto us: Or,

2. Direct unto us one Scribe or other taught unto the kingdom of God, who shall bring out of his treasury things new and old: (i. e.) the figurative and true meaning, as Basil explains that place, Matth. 13.52.

All things are new, that is, all things are holy, just and good: I have spoken of this kind of newness heretofore, I shall not make Repetition of any thing of that, but only add something, as the Text requires.

All things are new, (i. e.) holy, just, and good, inwardly and outwardly.

1. Inwardly, for as when Nature begins her work in making the body of Man, she first forms the three principal inward parts, the Brain, the Heart, and the Liver, and then proceeds to form the outward members; even so the God and Author of Nature, first forms and fashions the inward Man, in his Mind, Will and Affections, and then fashions the outward man in a sutable Christian Life, and Godly Conversation.

1. Then there is a renovation of the mind, Rom. 12.2. Be ye transformed by the renewing of your mind: And Ephes. 4.23. Be ye renewed in the spirit of your mind: And therefore Col. 3.10. The New Man is renewed in Knowledge: For as in the beginning, Deus praefecit lumen operibus suis, God who commanded the light to shine out of darkness, he hath shined in your hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ, 2 Cor. 4.6.

2. God fashioneth all his new peoples Hearts, by rectifying their perverse and crooked Wills, and by ordering and disposing their inordinate Affections. 1. Their Will is rectified and renewed ac­cording to Gods promise made to the new Man; That his people should be willing in the day of his power, Psal. 110.3. And what shall they be willing to?

What else but to Gods Commandments? Psal. 112.1. [...], he is very willing, and hath great delight in Gods Commandments; and so ye may remember the parallel places, that what is in 1 Cor. 7.19. keeping the Commandments of God, is, Gal. 6.15. a new Creature. 2. Their Affections are ordered and disposed toward heavenly things; they have new affections, new dispositions of Soul, Col. 3.1, 2. Nor have this new people a new mind and affections in vain, but they have power to do also what they ought to will; They that wait upon the Lord shall renew their strength, Isai. 40.31. and 41.7. Let the people renew their strength: Confer Psal. 110.3. This new day is the day of Christs power. But from whom have this new people their new mind, will and affections, and strength, but from him who makes all things new, from God himself? David humbly acknow­ledgeth as much; Who am I, and what is my people, that we should be able, and should obtain strength to offer so willingly after this sort? for all things come of thee, and of thine own have we given thee, 1 Chron. 29.14. And thus all things are new within. 2. All things are new without in the out­ward life and conversation, and as there is a new inward Man, so likewise is there a new outward Man, and both from him, who makes all things new; for as God made every Plant, before it was in the earth, and every herb of the field before it grew, Gen. 2.5. and every year he commands, that the earth bring forth grass, the herb yielding seed, and the fruit tree yielding fruit after his kind, which yearly cloaths, and adorns the earth with flowers, and herbs, and fruits; even so it is in this [Page 218] acceptable year of the Lord, as the Evangelist out of the Prophet Isaiah calls this time of the Go­spel, Luk. 4.19. so saith the Psalmist, Psal. 104.30. That God sends forth his Spirit, and they are Created, and he reneweth the face of the earth.

Very fitly to this purpose speaks the Prophet, Isai. 61.2. of the same new, and acceptable year of the Lord; and vers. 10, 11. I will greatly rejoyce in the Lord, my soul shall be joyful in my God; for he hath cloathed me with the garments of salvation, and hath covered me with a robe of Righteousness, as a Bridegroom decketh himself with ornaments, and as a Bride adorneth her self with her jewels; for as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause Righteousness and Praise to spring forth before all the nations.

The Reason of this, why all things are thus become new (beside what hath been formerly deli­vered) is the decree of God, Isa. 56.17. I create new heavens, and a new earth; and vers. 18. I create Jerusalem a rejoycing, and her people a joy; and the end of this decree is, that the new people may serve God in newness of life, Rom. 6.4. and newness of spirit, Rom. 7.6. That they may be to the praise of his glorious Grace, Celebrate and Magnifie his Name, being to sing that new song Halle­lujah in the Church on earth, the Jerusalem that is beneath, which will never end in that Jeru­salem which is above, Apoc. 19.

This point is useful for

  • Instruction, and
  • Consolation, and
  • Exhortation.

1. Observe for Instruction the excellent estate and condition of Gods new people, they have all things new in them; They are renewed in the spirit of their mind, Rom. 12.2. They have a new heart, and a new spirit, Ezech. 39.26. they are the people of the new world; the new heaven, and the new earth, wherein dwells Righteousness, 2 Pet. 3.13. Inhabitants of the New Jerusalem, Apoc. 3.12. How excellent are the new people!

They walk in the new and living way, the way of life, as it is in the Syriac, Hebr. 10.20. They walk in newness of life, Rom. 6.4. they serve God in newness of spirit, Rom. 7.6. they speak with new tongues; and if thus we understand our Saviour, Mar. 16.17. it will be a sign that follows all that believe, when the new people speak as the Oracles of God, Pet. and to the edifying of one another.

They are called by a new name, (i. e.) they are called Christians, Act. 11. a glorious name, so glo­rious, and so powerful, that it is the saying of an Ancient Father, No man would be an heathen, if we who are called Christians, had a care to be such; no man would be so brutish, but he would pre­sently hasten to be a Christian, if we, who call our selves by the new Name of Christians, perform­ed and made good in our Life, what we make shew of in our Name.

Let us observe this, who are Christians, and either make our lives better, or be ashamed to bear our New and Glorious Name; what a shameful contradiction in adjecto it is, drunken Christians, adulterous Christians, covetous Christians, envious and malicious Christians, treacherous, lying, faithless, disobedient Christians, factious Christians, who divide Christ, and forsake that new Name, and call themselves after the names of Men: Were ye baptized in the name of Paul? saith Paul himself, much less were we baptized in the name of any Man, Leader of any Sect, and why then should we be called by his Name whatever it is?

I doubt not Beloved, but some Sect hath come nearer the Truth than others have done, and that there is somewhat eminent in every Sect, as Mirandula speaks of the several Sects of Philosophers, Aliquid magni est in unaquaque Secta: But they are all no better than so many pieces of Christ's Coat, which every Sect takes to it self, as our Saviour speaks, and puts as a piece of new cloath to an old garment, Matth. 9. to cover their nakedness; but Christs Coat is without seam, and in him, not only in a shew, or a pretence, but all things are new.

But the poor, dejected and disconsolate Soul may say, Are all things new in Gods new people? Alas! I find little or nothing new in me, mine old things are not passed away.

Answer. No, thou couldest not find that, unless there were some thing new in thee; the old things discover not themselves to thee that they are such, but the old are discovered by the new; for all things that are discovered, are discovered by the light, for whatsoever doth make manifest is light, Ephes. 5.13. It is one degree to wisdom, for a man to know that he is not wise; and the way to wisdom, is to be a fool in this world, 1 Cor. 3.18. For, there are degrees of renovation, 2 Cor. 4.14, 15, 16. The inward man is renewed day by day; so that although all things are become new, yet all things are not become new all at once; Nemo repente fit optimus.

But the Old Serpent deceives me with his subtilties.

Answ. As there is an Old subtil Serpent, so there is an ancient of dayes, the only wise God, who prevents thee with his Grace, that thou mayest not be deceived by the Old subtil Serpent: And as Moses lifted up the Serpent, so must the Son of Man be lifted up, Joh. 3.14, 15, 16.

But the Old Serpent tempts me to mine old sins.

Answ. As there is an old Serpent tempting, so there is a new Man succouring thee, and those that are tempted, Heb. 2.18. There is a faithfull God, that will not suffer thee to be tempted above what thou art able, 1 Cor. 10.13.

But my sins are so many, and so often iterated, that God is weary of repenting, Jer. 15.6.

God will not be weary of repenting that he hath forgiven thee, if thou be not weary of repent­ing that thou hast offended God.

But mine old sins return upon me, and vex me, Psal. 79.8.

Answ. As thou hast old sins, so hath thy God, old loving kindnesses, Psal. 89.49.

But mine old sins solicite me to entertain them day by day.

Answ. And Gods mercies are renewed every morning, Lam. 3.23. Wherefore despair not poor Soul, but as thou art tempted daily by thine old sins, so die daily to thy old sins, and be renewed daily in the spirit of thy mind: Renew thy repentance daily, and daily let thy requests be made known unto God, and daily pray unto him, to create in thee a new heart, and renew a right spirit in thee.

If thus thou doest, fear not, but be assured, that in Gods due time all things will become new unto thee.

Lastly, It serves for Exhortation to us, who are to eat this new and spiritual meat, and drink this new and spiritual drink, that we endeavour ever hereafter to walk in the new and living way: It is our vow, promise and profession, that we truly and earnestly repent us of our sins; and that we are in Love and Charity with our neighbours, and intend to lead a new life, following the Com­mandments of God, and to walk from henceforth in his holy wayes: It is that we pray for, that we may ever hereafter serve and please him in newness of life, to the honour and glory of his Name, through Jesus Christ our Lord.

More NOTES on II CORINTH. V. 17.

— [...].

—Old things are past away, behold all things are become new.

MOral old things are past away.

I entered before upon an Exhortation, that we would let these old things pass away from us: A business of the greatest moment, a duty which most nearly concerns us, yet that which of all duties in the Christian Life we are most hardly, and with the greatest difficulty perswaded unto, to hate those things which we have so long, so dearly loved, to destroy that which we have so long been building up; to crucifie the Old Man which hath so long lived in us; to mortifie and kill those lusts, which so long have been our dearly beloved life: To let those old things pass away which we have loved as intirely as our own souls, yea, better than our own souls: Durus est hic sermo, this, this is an hard saying indeed, who can hear it? who shall perswade us to it? so that there is need of all motives that can be named, yea, and the powerful motions of Gods holy Spirit in special manner, whereby we may be enabled to destroy, crucifie and mortifie this old man, and so cause him to perish and pass away.

Some motives I named for the enforcing of this duty before; some others I shall now add:

The Apostle tells us, that the old man is deceitful, and so he is a deceitful old Man; and that two wayes, for whereas a man is miserable one of these two wayes, either 1. By failing of a good which he hoped for, which is [...], or, 2. By falling into a mischief, which he feared not, which is [...]. This deceitful old Man makes us miserable both wayes; for 1. He puts us in hopes, 2. He frustrates and makes void our hopes, and makes us secure and fearless, and then brings the evil which we feared not upon us.

Having therefore before used motives of the first kind, and shewn, that these old things pro­mise indeed much good, but cannot perform the good they promise, having in them neither, 1. Hone­stum, inward or outward, true beauty and comliness; nor 2. Ʋtile, true profit and advantage; nor 3. Ju­cundum, true, and lasting delight, and pleasure, but all the contraries; and so shewn, that this is a ly­ing and faithless old Man, and makes those who trust him miserable the first way.

I shall now name a Motive or two for the second kind, and shew that this old Man, these old things, however they seem to secure us from evil, yet they work us a mischief, which neither we feared, nor they threatned, but secured us of; and so it will appear, that this is a pernicious and mischievous old Man. Our Saviour tells us, that the thief comes not but to steal, and to kill, and to destroy; and for the same ends comes this old Thief, this old Man to us, to steal, to kill, and to de­stroy; for howsoever he promiseth us liberty, life, peace and immortality, he payes us home with servitude and thraldom, death, trouble, and vexation, and eternal destruction.

1. This old Man promiseth us liberty by his Vassals and Servants, 2 Pet. 2.17. yet who greater slaves and vassals than they themselves are? I shall give some instances of this old Mans deceit, and of their misery who are deceived by him. 1. What sort of men in the world seem to themselves [Page 220] more free, and would seem to others, than the debaucht, dissolute drunkard? and who is a greater slave than he? While he promiseth himself and others liberty, he himself is a servant of corruption: And the Apostle proves it in the next words, for of whom a man is overcome (it is our phrase, a drunken man is overcome with drink) of the same is he brought into bondage: And a cruel bondage this is. They say, drunkards take no harm; it is a Proverb of the Old Serpents invention, to bring men into bondage, but an extreme false one it is, for who hath wo? who hath sorrow? who hath contentions? who hath babling? who hath wounds without cause? who hath redness of eyes? they that tarry long at wine, they that go to seek mixt wine, Prov. 23.29, 30. And see how secure he is in the midst of greatest danger, vers. 34. Thou shalt be as he that lieth down in the midst of the sea, or, as he that li­eth on the top of a mast; see what a patient servant he is, and how contented with his service? vers. 35. They have stricken me, and I was not sick, they have beaten me, and I felt it not: See how dili­gent a servant he is in the next words, when I shall awake, I will seek it yet again: How industri­ous they are, they will loose no time, They rise up early in the morning, that they may follow strong drink, and they are faithful and constant at their work, they sit at it till the wine inflame them, Isai. 5.11.

2. Such another vassal to his Lusts, is the obscene filthy letcher, to whom the old Man, the old Pander promiseth all liberty, and invites to all licentiousness, and useth his vassals to Rhetorical Speech, Come, let us take our fill of Love until the morning, let us solace our selves with loves, with much fair speech, she caused him to yield, and with the flattering of her lips she forced him, Prov. 7.18, 21. He goes after her straight way, as an Oxe to the slaughter, and as a fool to the correction of the stocks, vers. 22. Such a vassal, such a slave to this old Man was Joseph's Mistriss, though a free woman, whom he forceth basely to serve and flatter her own servant, to leave no means untryed how she may win upon his favour, though she was in her condition free, yet by this old Mans deceit, en­slaved and made a servant to corruption: As on the contrary, Joseph was a Servant, yet a most free Man, in that he yielded not to the inticings of the old Man: [...], saith Chrysostome, in 1 Cor. 7.23. A servant may not be a servant, who serves not this old Man, and the freest man in the world may be a servant, who is this old mans vassal: Let Servants and Free Men hear this, saith the same Father; [...], whether of these was the servant? he that was ruled over, who ruled himself, or she that ruled, and was over-ruled by her own lusts? she that flattered, or he who despised her flatteries? But these are chargeable old things, costly lusts: The covetous wretch will not be a retainer to the old Man up­on so uneasie terms, he will be his drudge at an easier rate; the old Man deceives him another way, bids him fill his purse, his warehouse, his barns first, and then he will be able to retain these old things, and defray them with easie charge; when he shall say, Soul, thou hast much goods laid up for many years, take thine ease, shut up thy shop, give over thy trade, eat, drink, and be merry: Foolish Projector! he promiseth himself fruition of those old things many years hence, and considers not, that this night his vapour may vanish away, his life may be taken away from him; Thou fool, this night they shall take away thy soul. The like may be said of the proud, ambitious, envious, revenge­full, impatient man, and indeed every vicious man, who retains these old things, it may be gene­rally spoken of all and every one of them, that they are deceived, serving diverse lusts and pleasures, Tit. 3.3.

And thus the old Thief comes to steal, these old things steal away our liberty, our precious li­berty; Liberty is one of the best things we strive for, and justly too, but how foolishly do we strive for the less, and betray the greater? Thus the Jews boasted, though falsly, that they were not in bondage unto any man, and perceived not, that they were servants unto sin, Joh. 8.33, 34.

The old Thief comes to kill also, and rob us of our life, our precious life, and that under the co­lour of friendship too, Sap. 1. When the concupiscence, like Solomons harlot, enticeth the young man, Prov. 7. He goes after her, as an Oxe goes to the slaughter, and as a bird hasteth to the snare, and he knows not that it is for his life.

But the old Thief, the old Man comes not only to kill our Natural Life, which is a vapour, but to kill and take away the Spiritual Life also, even the Godly Life from us, Ephes. 4.18, 19. Even to crucifie the Lord of Life in us, Hebr. 6.6. Thus Apoc. 11.8. It is said, that the Lord was crucified in Sodom and Aegypt: How could that be? the Scripture there saith, it was spiritually called so.

Aegypt is a Type of these old things, and so is Sodom, which are expressed Ezech. 16.49. un­mercifulness, pride, fulness of bread, and abundance of idleness; and these, and the like old things crucifie the Lord of life afresh, and put him to an open shame; for thus the old Thief comes to kill, and to destroy; because of these old things comes the wrath of God upon the Children of disobedience, Ephes. 5.6. 1 Tim. 6. vers. 9. The foolish hurtfull lusts drown men in destruction and perdition: The old Serpent promised a Deity and Omnisciency, but performed only a similitude of himself and ig­norance.

Thus Solomons Harlot calls passengers, who go right on their wayes, and tells them, stoln waters are sweet, and bread eaten in secret is pleasant; but he knoweth not that the dead are there, and that her guests are in the depths of hell: Thus this old Thief comes to steal, to kill, and to destroy.

Add to all these this Consideration, That if thou entertain and retain these old things, this old [Page 221] man, the longer he stayes, the more firm possession he'l have, and hold against thee, yea, and plead long continuance, and peaceable possession; and that's a fair title in Law; For when the strong man armed keeps his palace, his goods are in peace, Luk. 11.21. ye may read Mark 9.14, 29. of one, who was possessed by the old man; how tyrannically he used him, when he had possessed him, vers. 18.20, 22, 26. How obstinately, and pertinaciously he keeps possession; The Disciples could not cast him out: The Lord himself was fain to come, and when he came, he held possession against him along time, vers. 20. and at length very hardly he was ejected out of his possession: But then so, as when an intruder is put out of doors; when he sees he must needs be outed, he sets the house on fire, vers. 26. What's the reason?

Surely Ancient Right, vers. 26. He had held long, continued, and peaceable possession. How long is it ago, saith the Lord of the hold, since this came unto him? The father said, of a child: That, that was the cause of this difficulty.

And doth not the same old man hold possession in thee long, continued, and peaceable posses­sion, yet sure I am, the Disciples cannot cast him out, there's a great deal of preaching against him: Many wits come out against him, and yet he holds his possession firm. The Lord himself hath proclaimed him Rebel, an enemy of the Church and State; an enemy of God and Men; yet he holds possession against the Lord paramount himself: What's the Reason? Consuetudo est longa possessio quae (sicut jus) tollit actionem vero Domino. Our body, soul and spirits, they are the Lords freehold, he hath purchased, We are bought with a price, 1 Cor. 6. ult. yet these old things, this old man, by pretended right of long custom holds possession, and keeps out the Lord himself out of his own dwelling, his house are ye, Heb. 3. Right he hath unto us, yet we have betrayed his right to this old man, and he by violence keeps him out of his possession.

And yet the danger is much greater, how is that possible? These old things, this old man by long custom makes us like himself, and makes us like and approve him, makes us enemies of God as he is, Jam. 4.4. and so hated of God as he is: Abominabiles facti sunt sicut ea quae dilexerunt: They are abominable, according to the things which they loved, Hos. 9.10. They walked after vanity, and are be­come vain, Jer. 2.5.

3. He makes us accursed of God, as he is. These old things assimilate us, and make us like them, and makes us heirs of the curse together with them, Deut. 7.26. Thou shalt not bring in an abomination into thine house, lest thou be an accursed thing like it. So Josuah 6.18.

Now Beloved! (to end these Motives) I appeal even to the self-love of every one who hears me this day: Who of us all would endure a deceitful, thievish and purloyning servant that should rob us of our goods? yea, a domineering servant (as Solomon tells us of a maid heir to her mistriss, i. e. ra­ther as the Greek and Hebrew words may also signifie Mistress to her Mistress.) A servant that should rob us of our liberty? yea, a treacherous servant, a deadly enemy, who conspires to take a­way our life, our pretious life, an enemy of all Righteousness, an enemy of our souls, an enemy that should dispossess us, and cast us out of house, and all we have, yea, all we are? An Abaddon, and Apollyon, a destroyer of our bodies, and precious souls? An enemy that should make us enemies of God, abominable and hated of him, and accursed, accursed from God? Who of us all, Be­loved! could endure such a servant, such an enemy, such a traytor, such a destroyer to harbour, or to be an inmate with him?

Yet Beloved! this, this is the condition of us all, while we retain our old drunkenness, our old whoring, our old covetousness, our old ambition, our old envy, our old hatred, our old re­venge, our old anger, our old uncharitableness.

Wherefore Beloved? as we love our own dear Liberty, as we love our own Lives, as we love our own Souls, as we love all Righteousness, as we love our own Salvation, as we love the Lord Jesus Christ, as we love our God; whom we ought to love with all our heart, with all our soul, with all our mind, and with all our strength: Let us not harbour, or retain the enemies of all these: but let us abandon, and put out of doors these old inmates, and not suffer them to rest one day longer in us.

But this labour might have been well saved: These old things are passed away from us already.

Would God they were, but that will soon be tryed: Do not the old vain thoughts yet lodge in thee? Jerem 4.14. Hast thou purged out the old leaven? the leaven of the false Doctrine, and the leaven of hypocrisie, of malice, of wickedness? Do not thy old words remain yet sweet to thy mouth? Doest thou not yet use rotten talk? 1 Sam. 2.3. Recedunt vetera ex ore vestro? Doest thou not yet retain the old hatred, Ezech. 25.15. Is the old serpent cast out of heaven? Apoc. 12.9. and 20. Spiritual wickedness in high places, Ephes. 6.12. counterfeit shews of holiness.

If the old things be passed away, then fornication, uncleanness, inordinate affection, evil concupiscence and covetousness, which is idolatry, these are all passed away; for these are the members of the old man, Col. 3.5. And are none of these left remaining with us? no fornication, no uncleanness, &c. If any of these members of the old man remain in us, How is the old man passed away? Is he passed away and gone, and hath he left his members behind him? That's a strange passage indeed.

2. If these old things be passed away from us, then are they crucified, then are they mortified, [Page 222] then are they killed and destroyed, that's to pass away, as I proved before; and then are we dead unto sin, as sin is dead unto us: If sin yet lives in us, and we yet live in sin; how is sin? how is this old man yet dead? Doth he live when he is dead?

If we yet walk after the flesh, if yet we walk in lasciviousness, excess of wine, revellings; if yet we walk in covetousness, in inordinate affection, in anger, wrath, malice, blasphemy, &c. how are we dead unto these? Do men walk when they are dead? Certainly we have forgotten to purge our old sin, 2 Pet. 1.9. The English that he was purged, true by Christ's Righteousness imputed. But the words sound thus in the Greek, He hath forgotten the purging of his old sins; and so they are to be understoood of sanctification (so the reformed Churches understand the place) without holiness no man shall see the Lord, Heb. 13. and because I purged thee, and thou wast not purged, thou shall not be purged from thy filthiness any more, until I have caused my fury to rest upon thee.

3. O Beloved! let us not deceive our selves, in a matter of so great moment: Most certain it is, these old things are not yet passed away from us: I shall therefore propound some means to pro­cure their passage from us.

1. The true consideration of what they are, how deformed, how ugly, how abominable; and to look upon them, not according to the opinion of the world; but through the glass of Gods word: that will most truly discover their nature, and their violence to us: We hide spots in our Garments, this old Garment is one great spot over the whole body.

2. That will teach us to hate, loath, and abominate them: For indeed there is nothing in the whole world, truly hateful, and abominable, except only these old things: And that we may truly hate them, let us look upon them on their worst side, and take them by their worst handle: Every thing hath two handles, [...], good and evil mixt together. These are truly ill, and have but an appearance: Some pictures are made, which if ye look upon them one way, they present you with some beautiful portraiture; if another way, they shew you the resemblance of some ugly Monster or other. Look so upon thy sin, it hath an handle of profit, on one side it repre­sents pleasure, &c. leave that, look on it, as it is hated, and prohibited of God: deformed in his sight, and in the sight of all godly men, &c.

3. Entertain the fear of God, into thine heart: By the fear of God men depart from evil, Prov. 16.6. and so evil will depart from thee.

4. Propound Christ before thine eyes, for thy pattern and example. Enter into that narrow way, and crowd through that strait gate of mortification. As the serpent, when she shifts her skin, she draws her body through a narrow hole, and so leaves her [...], (so the Greek calls her skin) her old age behind her. O let us in this especally, be as wise as serpents, enter in at the strait gate of mortification, and so put off the old man.

5. Let us remember the solemn Prayers, made for us at our Baptism, that the old Adam might be buried in us; that all carnal affections might dye in us; that we might have power and strength to have victory, and to triumph against the Devil, the World, and the Flesh.

6. Let us remember that solemn Vow, Promise and Profession, which we made at our Bap­tism, to follow the example of our Saviour Christ, and to be made like unto him: That as he dyed, so should we dye unto sin, and crucifie the old man, and utterly abolish the whole body of sin.

7. And lastly for this end, let us pray unto God, that he would vouchsafe unto us his Spirit, That so by his spirit, we may mortifie the deeds of the flesh, Rom. 8.13. And if thus we be buried with Christ by Baptism, into his death, we shall then also walk in newness of life.

And if old things be so done away, All things then will become new.

More NOTES on II CORINTH. V. 17.

— [...].

—Behold all things are become new.

LEt it not seem tedious to you, Beloved! in our Lord and Saviour, to have the same Text mentioned to you so often, it brings with it always variety of matter, always something new: So that every several point might be a new, and a several Text. I may make use of the Apostles words, Phil. 3.1. To write, the same things to you [...], it is not on my part out of laziness or idleness. So it were better turned (than to me it is not grievous) but for you it is [Page 223] safe. For easier it is, as your selves know, to speak a little upon a large Theme (as I do on the week days) then largely, upon so little an argument, as this seems to be: For indeed, though it be little in words, yet it's great in weight, and according to the proverb [...], there's a great deal in a little, as the richest Commodities, gold, and silver, and precious stones, take up but a little room. And such is the Text, as vertually containing the accom­plishment of all the old ceremonial Laws; the fulfilling of all the Prophesies, and Histories of the Old Testament, and all the manifest Truths, and excellencies of the New. And therefore every point in it, every word hath its weight, and so not lightly to be passed over.

Behold all things are become new.

There is in this point only one word, which wants explication; and that's [ [...], Behold] it's a word of most frequent use, and meets us every where in Scripture. I shall not trouble you with the manifold significations of it, but name only the principal, and speak of it only, as it fits our purpose. And so we may consider it: Either, 1. In regard of the new things themselves; and then it is a note of their dignity: Or 2. In regard of us, to whom these new things are propounded, and then it notes our duty.

1. In regard of the new things themselves. 1. It affirms them to be certain and true. And, 2. It denotes them to be excellent. And, 3. To be present. And so many points of Doctrine there are couch'd in this word.

1. These new things are true and certain.

2. These new things are excellent.

3. These new things are present.

I shall first handle the Doctrines, and then make application of them.

1. These new things are certain and true, in opposition to Types and Figures, Falshood and Lyes.

For whatsoever is not true, is not always false, but typical or figurative, as ye shall easily per­ceive, by some few examples of many. 1. The true Tabernacle is opposed, not to a false, but to the Figurative, Heb. 8.2. Christ is the minister of the true tabernacle. 2. The Holiest of Holies, figuratively such, is opposed to those which are truly holy, Heb. 9.28. Christ is not entred into the places made with hands, which are figures of the true. 3. So Christ is the true light, Joh. 1.9. The true light that enlightneth every man; the true bread, Joh. 6.32. Moses gave ye not that bread from hea­ven; but my Father giveth you this true bread from heaven: The true vine, Joh. 15.1. I am the true vine, not as if the the natural light or Manna, or Vine, were false, or falsly so called; but Types they were, and Figures only of the true Light, the true Manna, and the true Vine. Thus when Da­niel, chap. 7.13, 16. had seen in a night Vision, as other figurative representations, so especially the principal new thing we speak of, Christ's everlasting Dominion, which shall not pass away; and his kingdom which shall not be destroyed. Daniel came to one of them that stood by, and asked him the truth of all this. What he means by truth, he explains by the next word. So he told me, and made me to know the interpretation of things. The like ye have in vers. 19. of that Chapter, and Chap. 11.2. And thus [Behold] notes the truth of these new things hidden under, and opposed to Types and Figures.

2. The things are true in opposition to falshood and lyes: Thus the truth and a lye are opposed, 1 Joh. 2.21. and he that tells lyes, and speaks truth, Joh. 8.44, 45. In both respects, the new Man, Christ, is called truth, Joh. 14.6.

1. Thus Grace and Truth came by Jesus Christ, Joh. 1.17. Where truth is opposed to Types, Fi­gures, and Shadows which Christ fulfilled, Col. 2. And,

2. He is faithful and true, Apoc. 19.11. And therefore called, [...], The Amen, or Truth, the Witness, the Faithful, and true Witness, Apoc. 3.14.

And so ye have the first Point explained and proved.

The second Point is, These new things are excellent.

This word, Behold, demonstrates excellent, rare, wonderful, great things: We say not Ecce, Behold, when we speak of toys and trifles, things small and ordinary. Behold, implies things of the best note.

1. The New Creature, Christ, and all his Graces. And,

2. A new State of the Christian Church different from that of the Jews. Rare new things. Be­hold, I send Eliah the Prophet, John the Baptist, to foretel the new man's birth! Malach. 4. Won­derful things: Behold a virgin shall conceive and bear a Son! that New Man, Esay 7. Great things. Behold I declare unto you great joy, which shall be to all people! Luk. 2.10. 2. Excellent graces of the New Man.

1. The new Commandment, by which he lives.

2. That new way, that new and living way; that excellent new way of life, of charity, 1 Cor. 12. ult. 1 Cor. 13.1. (a verse unadvisedly, and violently rent away from the 13th. Chapter, which essen­tially, and properly belongs to it.) Behold! how good and how pleasant a thing it is, for brethren to dwell together in unity, Psal. 133.1. Excellency of power, 2 Cor. 2.7. Excellency of knowledge, Phil. 3.8. We have a great many together, Prov. 8.6. I will speak, saith Wisdom, of excellent things. And they are Truth, Righteousness, Instructions, Knowledge, Wisdom; the fear of God, Counsel, Strength; [Page 224] all which and more follow in that Chapter; from which principles, issues the most excellent new Christian life, And that life in more abundance, Joh. 10.10.

3. The Apostle describes the new state and condition of the Christian Church, Heb. 12.22. Ye are come to mount Sion, the City of the living God, the new, the heavenly Jerusalem, and to an innume­rable company of Angels: To the general Assembly and Church of the first-born, which are written in heaven, and to God the judge of all, and to the spirits of just men made perfect; and to Jesus the Mediator of the new Testament, and to the blood of sprinking, that speaketh better things, than the blood of Abel. Of these speaks that great voice out of heaven, Apoc. 21.3. Behold the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God. That's the second Point.

The third is, these certain and excellent new things are present: This word demonstrates the presence of all these certain, excellent new things, both in respect of place, and in respect of time. It is the force of the Greek word [...], by which the LXX render [...], pointing specially at things pre­sent, as also by [...] and [...], which represent things to our fight, and view to be looked upon. Thus God himself, who makes the new heaven and new earth, who is the fountain of all certain, excellent, and present new things. He himself is so intimately present with us, and with all his new people, and such as desire to be so, that they may feel after him, and find him: For if the Sun and Light can diffuse themselves, &c. much more God, Act. 17.27. So St. Paul tells the Athenians That he is not far from every one of us: For in him we live, and move, and have our being. So near us, that we may feel after him, and as it were, touch him, and draw new vertue from him. And therefore the Greek Interpreters render by [...], that signifieth to touch; That which we have seen with our eyes, which we have looked upon, and with our hands have handled the words of life, 1 Joh. 1.4. Nay, so nearly present are these new things, that [...]: The kingdom of God is within you, Luk. 17.21. And the New Man is in you: For know ye not that Christ Jesus is in you? 2 Cor. 13.11. Col. 1.26, 27.

2. These true and excellent new things are present, in regard of time, and therefore the LXX render the word [...], Behold by [...], that signifieth now, or at this present time: For this is the day which the Lord hath made, Psal. 118.24. The new day of Grace, when all things become new, a Psalm proper for the New Day of Grace, and proper for the entertainment of the New Man; the new King, when he came to Jerusalem in triumph, and the people sung, [...], the next words to those, I named in the Psalm, Hosannah, save us now, O Lord; whereby the Scribes and Pharisees knew the people ascribed to Jesus, the honour of Christ, the Messiah, the New Man.

And so much for proof also of the third Point.

If we now enquire into the reason of all these truths: Why the Lord shews these true, these excellent, these present new things unto us, and bids us behold them: It is not from any merit of ours; but from his own love to the New Man, in whom he is well pleased, and from his free Grace, Love and Mercy in Christ: the New Man, to his New People. And into this reason, the New Man resolves his Fathers Revelation of these new things unto his new People, Matth. 11.25, 26. I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast reveiled them unto babes: Even so Father, why? for so it seemed good in thy sight.

And for the very same reason, and for the performance of his own gracious promise; in the new Man, Christ, and for the love he bears to those excellent new things; and for his Love, Grace, and Mercy which he bears to his new people; it pleaseth him, and it seems good in his fight, to make them partakers of these true, excellent and present new things, and to make all things new to them. So saith the Wiseman, Prov. 22.21. Have I not written to thee [...], Tripliciter, threefold (So the LXX, the Vulg. Lat. and Vatablus.) Have I not written to thee three ways in the Law, Pro­phets, and [...], which contain Job, the Psalms, and Solomons writings? That Solomon may speak here in the person of God: Have I not written to thee the secrets of the Trinity: and as we turn it: Have I not written to thee excellent things, or rather according to the word, thrice ex­cellent things: In counsels and knowledge, that I might make thee know the Truth, or certainty of the words of Truth?

I have written unto him [...], The great things, the honourable, and excellent things of my law, Hos. 8.12. confer, Mich. 6.8. And thus ye have heard how [...], Behold, hath pointed us to the truth, excellency, and presence of these new things with the reason of them; and so discovered unto us the aim of them.

2. It points us also to our Duty, which will appear, in the special use, and application of these three points of Doctrine unto our selves. And first [...], Behold.

These new things are certain, faithful and true.

'Tis useful, for Instruction and Reprehension.

1. This discovers unto us, one principal ground of the Christian Religion: The divinity of Christ, Esay 65.15, 16, 17. The Lord God shall call his servants by another name, or new name, as before, i. e. by the name of Christians (as Act. 11.26.) That he who blesseth himself in the earth, shall bless himself in [Page 225] the God of Truth, and he that sweareth in the earth, shall swear by the God of truth, for behold, I create new heavens, and a new earth, &c.

He who is called by this new name, the Christian, Man, that blesseth himself, shall bless himself, [...], in the God of truth, or, the God, Amen, as Christ is called; as elsewhere; so Apoc. 3.14. Thus saith the Amen, the Faithful, the true Witness. Thus when often in the Gospel we have the [...] words, Verily, verily, I say unto you, it is in the Greek [...], I Truth of truth say unto you, it may as well be understood to be the name of Christ, as to be a firm asseveration, as some conceive: And I have heard of an old Latin Translation that hath it, Veritas veritatis, Truth of truth; for as the Son of God is [...], Hebr. 1. The brightness of his Fathers Glo­ry; or, as we have it in the Nicene Creed, Light of light; (for so [...] in an Helenistical notion sig­nifieth Light) so may the same Son of God be also as truly called Truth of truth, or the God, Amen, the God of Truth, or, Christ himself, who is the Truth, Joh. 14.6.

2. It points us to the principal object of our Faith, these true and certain new things; thus our Saviour argueth, Joh. 8.46. If I tell ye truth, why do ye not believe me? Truth requires belief, the firm foundation of our Faith; Heaven and Earth shall pass away, but my words shall not pass away, Matth. 24.35.

3. It discovers the great Grace, and goodness of our God, who reveils his Son, the new Man in his new People, Gal. 1.15. and all new things to them.

2. As for Reprehension, 1. It reproves those who believe not these certain new things, or if they believe some of them, yet not all, but pick and chuse what they will believe: Such are they who will believe nothing but the promises of God, or only the dignity of these new things, not the duty they require, not considering, that every word of God is true, whether it be a Commandment o [...] a Prohibition, or a Commination, or Narration, or a Testimony, or what ever word of God it is, 'tis true, and to be believed, as well as the promises of God.

2. It reproves those who are offended at such as shew them, and cause them to behold these [...] tain new things; such were the Galatians, ungrateful men: Am I become your enemy, because [...] you the truth? saith St. Paul, Gal. 4.16. a most unreasonable thing, because Truth in it self is most amiable; but Veritas lucens amatur, redarguens odio habetur, Truth in the abstract, in it self consi­dered, it's most lovely, but when it reproves us then we hate it, and him that shews it to us. As he that hath lain long in a deep dark dungeon, though he truly say with the Wise Man, surely the light is good, and it is a pleasant thing to behold the Sun; yet, if after long continuance in that thick darkness, one should shew him the light, though but of a small candle, he would be ready to put it out, and fly in his face that brought it. Thus the Athenians brought Paul unto Areopagus, the highest Court in Athens to examine him what his New Doctrine was because he taught these true and certain new things, Jesus the new Man, and the resurrection from the dead, Act. 17.18.

2. These new things are excellent, rare, great and wonderful: This is useful for instruction.

1. Observe then the great goodness of our God, who shews us these excellent things; the Psal­mist propounds the common desire of all men, Who will shew us any good? who? Thy God hath shew­ed thee O man what is good, these excellent things; and what doth the Lord thy God require of thee? what's thy duty, but to do justly, and to love mercy, and to humble thy self to walk with thy God? Mich. 6.8. Thus the Prophet Isaiah, having described the new Man with his wonderful works, Isai. 42.1-8. at vers. 9. Behold, saith he, the former things are come to pass, and new things do I declare before they spring forth, I tell ye of them: And by reason of this, he exhorts us to sing unto the Lord a new song, and his praise from the end of the earth, vers. 10.

2. The consideration of this informs our judgement, and sets our affections right concerning these new things; they are most excellent, and therefore most amiable and lovely: For it is most reasonable, that as we love naturally that which we think to be good, so we should love better that which is better, and best of all that which is best of all; for all affections, and so love rise with the objects of them, according to the rule, Ʋt se habet simplicitèr ad simplicitèr, ita magìs ad magìs, & maximè ad maximè: Now these new things are [...], excellent things, and therefore of all other the most lovely; the new Christian Life, the most excellent Life, 'tis the life of God, Ephes. 4. if there were a better surely God would live it, and therefore of all other the most lovely.

The new Name of Christian, the most excellent name, a glorious name, and therefore most ami­able; The excellency of power, [...], the exceeding greatness of power, Ephes. 1.19.

The excellency of Love, that most excellent way, as the Apostle calls it, 1 Cor. 12. ult. Behold how good, and how pleasant a thing it is for brethren to dwell together! Psal. 133.1. [...], even toge­ther; the LXX have [...]. The same word St. Luke useth, when he saith, The Disciples were assembled together, and the holy Ghost fell upon them, Act. 2.1. and so much is implyed in the end of that Psalm, for there the Lord promised his blessing, life for evermore.

It is too too ordinary to praise our worldly Commodities that we may get them off, though of­tentimes we praise them far beyond their worth; there's no fear of that when we commend these excellent new things, they far exceed all praise, we cannot commend them too much, we may speak much yet come short: Wherefore, saith the Wise Man, when ye glorifie the Lord, exalt him as much [Page 226] as ye can, for even yet will he far exceed, and when ye exalt him, put forth all your strength, and be not weary, for ye can never go far enough, Ecclus. 43.27.

3. The consideration of this rectifieth our judgement concerning new men; Caleb was a man of an excellent Spirit, of a new Spirit, so it is in the LXX, Numb. 14.24. A man of understanding, a man renewed in his mind is of a precious spirit, Prov. 17.27. Jabez was more noble than all his bre­thren, 1 Chron. 4.9. there's no Reason added, but because he prayed, a divine exercise of the new Man: The Saints of Berea were more honourable than those of Thessalonica, in that they received the Word with all readiness of mind, and searched the Scriptures daily whether these things were so, Act. 17.11. Exercises fit for the Lords day, Exercises worthy of new Men; the Righteous Man, the new Man is more excellent than his neighbour, Prov. 12.26. Such an honourable Testimony our Saviour gives to Nathanael, a new Man; Behold an Israelite indeed, in whom there is no guile, Joh. 1.47.

Such Titles of honour the Scripture gives to all the new people, even strangers shall say of them, Surely there is a wise and understanding people, Deut. 4.6. Thou Joshuah and thy fellows that fit before thee are men of wonder; and the reason is added, for behold, I will bring forth my servant, the Branch, (i. e.) Christ, the new Man, Zach. 3.8. And behold, I and the Children which God hath given me, that is, Christ and his Disciples, Hebr. 2.13. are for signs and wonders to the house of Israel, Isa. 8.18. such is the excellency, so honourable are the Titles of the new People.

3. All these true and excellent new things are present; therefore (behold) points at the present, lay hold on them now; 'tis the Apostles counsel to Timothy, 1 Tim. 6.12. Lay hold on eternal life, the eternal life begins now which lasts for ever.

This point is useful for Instruction, and for Exhortation.

1. The Christian Life is a present life, even the Poet could say, ‘—sera est crastina, vive hodiè.’

'Tis too late to defer our living well till to morrow, when we know not whether we shall live so long or no; The grace of God that bringeth salvation hath appeared unto all men, [...], in this present world, Tit. 2.11, 12. And therefore the Wise Mans counsel is, whatsoever thine hand findeth to do, do it with thy might; for there is no work, nor devise, nor knowledge, nor wisdom in the grave, whither thou goest, Eccles. 9.10. And therefore we are called upon daily, while this day of Grace continueth; To day, if ye will hear his voice harden not your hearts; behold now is the accepted time; behold now is the day of salvation, 2 Cor. 6.2.

2. This Reproves those who seek for these excellent new things, only hereafter, without taking care, or thought of laying hold upon the present; or if they regard them for the present, yet only in others, and regard them not, look not for them, in themselves. Thus the Papists look for them in the Saints long ago dead and gone, and we look for them in our Ministers, and if nearer home in our Children and Servants, and 'tis well that they do so, but Charity begins at home; do we love our Children and Servants better than our selves, our neighbour better than our selves? no Law commands that, but as our selves.

3. It reproves those who have these excellent new things, and hold them in iniquity, and there­fore they are given up to a reprobate mind, Rom. 1. Those who enjoy their lusts, the good things that are present.

Exhort. General: Since therefore all these true and excellent new things are present, let us rea­dily and willingly embrace and enjoy them. O how earnestly did the Fathers of old time desire to see these excellent new things, which we have now present with us! O that thou wouldest rend the Heavens; that thou wouldest come dome, Isa. 64.1. And this was not his wish only, for the new Man is called, the desire of all nations, Hag. 2.7. Abraham rejoyced to see his new day, and he saw it, and was glad, Joh. 8.5, 6. And the Patriarchs saw, these new things afar off, and were perswaded of them, and embraced them, Hebr. 11.13. But when this desire of all Nations now came among his own, his own received him not: Many Prophets, and Kings desired to see the things which ye see, saith our Saviour, Luk. 10.24. But our Apostle preferrs the sight of Christ in the spirit before that in the flesh.

But when he came in the flesh the Jews despised him and rejected him, whence it is, that they now themselves are rejected of God, and scattered among all Nations.

Beloved in the Lord, there is much talk among us, much glorying of Christ and his Gospel, much talk of Christs Day, the new Birth, and the new Man, and the new Covenant; but where shall we find that new Birth, that new Covenant, that renewed Mind? In whom is that new Heart? in whom is that new Spirit? where is that new Creature? where is that new Life, that excellent new Christian Life? where are all these new things? bowels of mercies, kindness, humbleness of mind, meekness, long-suffering, love, joy, peace, gentleness, goodness, temperance?

These, these, and such as these are the new things, the Virtues and Graces of the new Man: And behold now is the acceptable time, behold now is the day of salvation; God offers these in his Ordi­nances unto us, and invites us to be partakers of them.

Wherefore Beloved, I beseech ye let us take good heed when these are now present with us, and [Page 227] offered unto us, that we reject them not as the Jews did: Let us take heed that we disesteem not that new Man; let us take heed it be not truly spoken of us, Isa. 53.2. When we shall f [...] him he hath no form nor comliness; there is no beauty that we should desire him: He is despised and rejected of men, a man of sorrows, and acquainted with grief, and we hid as it were our faces from him; He was despised, and we esteemed him not. Let us take heed it be not said of us, He came among his own, and his own received him not.

More NOTES on II CORINTH. V. 17.

THat which remains of this Text, is the order of the former words unto the latter, and so they afford us these two points of Doctrine:

1. The Old things must first pass away before all things can become new.

2. When the old things are passed away, then behold all things are become new.

Both which I shall by Gods gracious assistance dispatch, and so make an end of this Text.

Ye may remember the old things here meant, are either, 1. Ceremonial, opposed to new, (i. e.) Spiritual and heavenly; or else, 2. Moral, opposed to new, (i. e.) to things holy, just and good:

1. Then the Ceremonial old things must first pass away before all things become new, (i. e.) Spi­ritual and Heavenly.

The Apostle demonstrates this from the High Priests entrance into the Holiest of Holies, once a year only; The Holy Ghost this signifying, that the way into the holiest of all, that new and living way, or way of life was not yet made manifest, while as the first Tabernacle was yet standing, Hebr. 9.7, 8. And Hebr. 12.26, 27. Yet once more, saith the Lord, I shake not the earth only, but also heaven: And this word, yet once more, signifieth the removing of those things which are shaken, as of things that are made: That those things which cannot be shaken may remain.

But here a question may be made, were not these old Ceremonial Services Divine Ordinances, as well as the new, and why then must these pass away before all things become new?

The answer to this doubt shall be the Reason of the point, which will appear, 1. Partly from the consideration of the new things, the Spiritual and Heavenly truths themselves: And 2. Partly from the consideration of those old people to whom they were reveiled, and Gods gracious conde­scent thereunto.

1. As for the Spiritual and heavenly truths themselves, there was a kind of necessity, that they should be covered with types and figures, [...], For it is impossible, saith Dionysius Areopagita, that the beam of Divine Light should otherwise shine unto us, than as it is inveloped and hidden in variety of holy coverings: As in Nature, there is first the blade, then the ear, then the full corn in the ear: Now the blade and the ear are no longer re­garded than while the wheat is ripe; and as the kernel is brought forth not naked, but covered with a shell and husk, and when 'tis ripe they are done away, and the kernel only respected: So it pleased the only Wise God to bring to light his Spiritual and Heavenly Truth, not openly and na­kedly, but covered with Ceremonies, Types and Figures, as husks and shells, which were to last no longer, nor longer to be regarded, than till the harvest, (i. e.) the end of the world, Matth. 13.39. Till the people should be created, upon whom the ends of the world should come, 1 Cor. 10.11. and then having done their Office they should pass away.

2. In regard of those old people under the Law, who first live a Natural Life (first that which is Natural, and then that which is Spiritual, 1 Cor. 15.) and therefore can reach no higher than sensible objects, something that can be seen, or heard, or felt; and therefore God was graciously pleased to accommodate Natural Men with a sensible kind of worship, and such means of knowing Him and his Truth, which might help them somewhat for the present, and lead them to future and better things; which done, God takes away the first that he may establish the second; as the Apostle speaks of this very Argument, Hebr. 10.9.

This point is useful for Instruction two wayes,

1. This discovers the Glory of the Christian Religion, far exceeding that of the Jews; for as the shadows vanish at the presence of the body, and the less light, as that of the Moon and Stars, is ei­ther perfected or extinguished by the greater, as that of the Sun, so doth the glory of the Ceremo­nial old things, and Jewish Religion give place, as being perfected or abolished by the Spiritual and Heavenly new things of the Christian Religion: So the Apostle speaks expresly of the Jews Ceremo­nies, Col. 2.16. That they were shadows of things to come, but the body is Christ; and if that which was done away was glorious, much more that which remaineth is glorious, 2 Cor. 3.11.

2. It discovers their gross ignorance of Spiritual things, who are yet under the oldness of the let­ter, like Bats and Owles, they see best in the night; they cannot judge of new and spiritual things: it was the case of Nicodemus, he was a Pharisee, and one of the great Masters of Israel, Joh. 3. yet he knew not what belonged to Regeneration, and a new Life.

The same is to be said of those who troubled the Primitive Church with questions about Circum­cision, not knowing what the true and Spiritual Circumcision is, Rom. 2.

The Reason of this ignorance is, The veil was yet upon their hearts, and not as yet taken away in Christ, 2 Cor. 3.14. Their old things were not yet passed away.

Now if the Ceremonial old things, which are some way helps unto the Spiritual and Heavenly Truth, must yet pass away before all things can become new, (i. e.) Spiritual and Heavenly, how much more must the Moral old things pass away, which are the only lets and hinderances of the new, the holy, just and good, which is the second point.

Moral old things must pass away, before all things become new, (i. e.) holy, just, and good.

This appears by many Precepts in Scripture disposed in the same order; As, cease to do evil, be­fore, learn to do well, Isai. 1.16, 17. Put off the Old Man, before, put on the New, Ephes. 4.22, 23, 24. Purge out the old leaven, before, be ye a new lump, 1 Cor. 5.7. And he who will be wise in this world, must first become a fool, that so he may be wise, 1 Cor. 3.18.

The reason of this Method is obvious; for as Nature and Art proceeds [...]: First, by removing impediments and hinderances, and then by position. So doth our God, in mans renovation; for whereas the old man had done unjustly, and unlawfully intruded into God's house, and invaded Gods inheritance, captivated and violently detained his goods, his new things, held his truth in unrighteousness, his Wisdom in ignorance and errour, his patience and meekness in anger, and impatieney; his Mercy in unmercifulness. 'Tis just with God to remove, and reject him, out of his usurped possession; for our God hath an original right unto us; We are his own house, Heb. 3. He is the first and true owner of us, and accordingly makes claim, Esay 41.4. and 44.6. I am the first, and the last, and therefore, Exod. 20.3. where we read in the first Commandment, Thou shalt have no other Gods, the words are [...], after Gods, the true God, preceding all false Gods.

And the Church confesseth Gods original right, Esay 26.13. other Lords [...], have ruled over us, so we turn it, they have possessed us. So the Vulg. Lat. or other lords have been married to us; but only in thee, will we make mention of thy name; as the Wife is called by the name of her Husband. And therefore the Church, having played the harlot with many lovers, resolves, Hos. 2.7. to turn to her first husband. God therefore for the recovery of his ancient right, must first re-enter, and first bind the strong man, and then dissolve, or loose the works of the Devil; these moral old things, and so vio­lently take away his own new things; and having abolished death, bring life, the new life, and im­mortality to light, 2 Tim. 1.10.

The point is useful, for Instruction, Reprehension, and Exhortation.

This discovers the ground of most, if not all controversies touching Religion; when ungodly men, according to the principles and notions of their old corrupt understanding, judge of the new things, which they have no knowledge of, till their old things be passed away. Of such the Prophet Ezechiel speaks, Ezech. 13.3. We unto the foolish Prophets, who follow their own spirit, and have seen nothing. And the Apostle to the Colossians, they intrude into the things, which they have not seen, vainly puffed up by their fleshly mind, Col. 2.18.

And hence it is, that they speak evil of the things, which they have not known, 2 Pet. 2.12. The A­ple therefore rightly defines controversies, [...], opposition of Science, or knowledge falsly so called, 1 Tim. 6.20. For if men certainly knew these new things whereabout they contend, they would not so strive and contend about them, as they do. We will not contend or strive with a blind man, but pity him rather, if he say 'tis dark, when we see, and know the Sun shines at high noon. And therefore when we see controversies touching these new things, hotly main­tained on both sides; we may safely conclude the truths whereabout they differ, are not yet clearly known: and they who so fiercely contend about them, are ignorant of them: A thing as ri­diculous, and absurd, as if blind men should contend about the difference of colours.

The cause of all this gross ignorance, touching divine Matters, is no other than this; men will not learn Gods Truth, according to Gods method; but invert, and change it: They will know the new things, before their old things are passed away, a thing plainly impossible.

1. This reproves the extream folly, and presumption of ungoldly, and unregenerate men; how knowing soever otherways they are, how deeply learned soever; howsoever well seen in Tongues and Arts; or whatever learning, who dare pass their censure upon these new things; why? they are yet enwrapt, and inveloped in their old, judge of the day, before their night is passed; dis­pute and quarrel about the Light of Life, while yet they sit in darkness, and the shadow of death. The natural man receiveth not the things of the Spirit of God; for they are foolishness unto him, nor can he know them, because they are spiritually discerned, 1 Cor. 2.14. He is blind, and cannot see far off, because he hath forgotten the purging of his old sins.

Such great disputers of this world, were the Scribes and Pharisees; so well seen in the oldness of the Letter, that they knew how often, and where in the old Testament, every word, and letter was used; And yet the Apostle tells us, 1 Cor. 2.8. That none of the Princes of this world (mean­ing the same Scribes and Pharises) knew the wisdom of God, and proves it; for had they known it, they would not have crucified the Lord of glory. But at it is written, eye hath not seen, nor ear heard; [Page 229] neither have entred into the heart of man (that is the natural, and unregenerate man) the things which God hath prepared for them, that love him. I say the natural, and unregenerate man, for it pre­sently followeth, God hath reveiled them to us, namely his Saints by his Spirit.

2. It reproves those, who would very fain be new, and yet are very loath to put off the old: They would very fain be cloathed with the new Garment of Righteousness, yet are unwilling to be uncloathed and divested of the old rags of their sins: They love their old life, better than to part with it so. But part with it they must, otherwise there is no hope of the new. And there­fore the Apostle enjoyns us, first to put off the old man, before he bids us, put on the new: For these two are like two sutes of Apparel, made for one and the same body; whereof the one cannot be put upon, and cover the other: But the first, and the old one, must be first put off, before we put on the other. The new garment was never ordained of God, as a cloak to cover knavery.

Let us therefore be exhorted, to let these old things pass away, to put off these old rags, that we may be new clad, that all may become new in us. The Motives to enforce this duty might be many, I shall name only such, as I conceive most forcible; and they are these. 1. Our Love to the New Christian life. 2. Our desire of increase of knowledge. 3. Our desire of assurance of Faith. 4. Our hope of prosperous success in our affairs.

1. Our Love to the new Christian life; which if we truly love, we will hate, and part with­all things, contrary thereunto: Cleombrotus having read in Plato, that excellent state of the Soul separated from the body, was impatient of any longer stay in the body, but leaped into the Sea, and drown'd himself, that he might the sooner obtain that good, he hoped for. But Beloved! we perswade not men to destroy; no, nor hurt themselves, that they may attain unto the new, the blessed life; no, let the Papists meagre, and scourge themselves as they do in Lent. But do thy self no harm, saith Paul to the Jaylor, that would have slain himself, Act. 16. That we may obtain this new life, we must not part with our natural, but our old, our sinful life. 'Tis like the cast­ing out of the unclean Devil: The Devil threw the man down that was possessed, but hurt him not, saith St. Luk 4. And so our Apostle, we are cast down, saith he, but not destroyed, as dying, and bebold we live, as parting with the old life, and cloathed with the new; for this love of Christ, who is our life constraineth us, that we thus judge, that if one dyed for all, then were all dead, and that he dyed for all; that they who live, should not henceforth live unto themselves, but unto him who dyed and rose again, 2 Cor. 5.14, 15. As therefore we love the new Life, let us dye unto the old: That's the first.

2. As we desire increase of knowledge; for indeed, there is no true understanding of Divine Truth, unless first we suffer these old things to pass away: So Daniel confesseth, Dan. 4.13. We made not our prayer before the Lord our God, that we might turn from our iniquities, and understand thy truth, confer, Rom. 12.2. Psal. 53.4.

3. As we desire assurance of Faith.

For if we believe, that we shall live with Christ, we must first believe, that we must dye with him; Thus our Apostle, Rom. 6.8. If we be dead with Christ, we believe also, that we shall live with him; and Chap. 8. of that Epistle, vers. 13. If we by the Spirit do mortifie the deeds of the body, we shall live. And this is [...], a faithful saying, or a saying of faith; our precious Faith; for so, truly to believe, will cost us our life, our sinful life; If we dye with him, we shall also live with him, we shall also reign with him, 2 Tim. 2.11, 12.

4. As we hope to perform any duty with Gods acceptance, as we hope to obtain any new Grace and Mercy of God: First go and be reconciled to thy brother; first do away the old hatred, as the Prophet calls it, and then come and offer thy gift, Matth. 5.24. First pluck out the beam out of thine own eye; and then thou shalt see clearly to cast out the mote out of thy brothers eye, Matth. 7.5. No hope of new Mercy otherwise: First, we must forgive them that trespass against us, and then we may hope that God will forgive us our trespasses. No hope otherwise of any blessing from God upon our designs. When the Israelites were smitten before the men of Ai; and Josuah enquired of the Lord what the reason might be: The Lord answers him, Jos. 7.13. There is an accursed thing in the midst of thee: Thou canst not stand before thine enemies, until ye take away the accursed thing from among you. The Lords answer is as true, if applyed to any one of us: When we would enquire of the Lord what the cause might be, that we want good success in our affairs, when God blesseth not our endeavours in any kind; we need not look for a Reason without us: There is an accursed old thing [...], in the midst of thee [...], in you: So LXX here [...], in your hearts, your minds, your spirits, your thoughts: So the LXX often render that word: 'Till that accursed old thing, what­ever it is (and whatever that is, every one of us best knows; for every one knows the plague of his own heart, saith Solomon, 1 King. 8.38.) till that accursed old thing be taken away from the midst of thee; hope not for any blessing upon any thine affairs or designs; hope not for any mercy, hope not that any thing will become new in thee. But,

2. When these old things shall be passed away; then behold all things shall become new. That's the second Point, which I shall soon finish, and so end this Text.

1. When the Ceremonial old things shall pass away, Behold all things shall become new. This as [Page 230] befits the Word of God, hath two edges; and strikes at two extreams.

1. It reproves those who please themselves extreamly, that they have no Ceremonies, and yet they have no new thing that's better, neither Spirit, nor Truth, nor Life: they thank God that they are not superstitious, when they dishonour God in that they are hypocritical or prophane: I hope it is not the condition of any one of us.

2. Others it reproves, who dote upon the old Ceremonial shadows in the new clear day of the Gospel, yea, who esteem them above the Truth it self; it is the fault not only of those who are po­pishly affected, but of some in all Sects. I shall tell you a plain and homely, but a very fit simili­tude, A Nut is cracked, and the shells fly, one piece one way, another another, every one pretends to look after the kernel; and one leads his followers this way, another that way, one saith here it is, another there it is, one saith, lo, here is Christ, another saith, lo there; one saith he is in this Congrega­tion, another saith, no, he is in that; and why here, and why there? and why there and not here? Oh, because here one sits while another stands there, there one kneels while another sits here.

O Beloved in the Lord, what are these but meer shells and no better? is there more self-denial here than there, is there more meekness, more gentleness, more faith, more virtue, more know­ledge, more temperance, is there more patience here than there? Is there more godliness, is there more brotherly kindness, is there more charity, is there more mercy, is there more long-suffering, is there more righteousness, is there more holiness, is there more obedience, &c? These, these, and such as these are the new things, these are the kernel, and these lie still in the midst, and are neglected, and few regard them, but run after the shells and husks, and are zealous for them, and quarrel with one another for them, as if they were the kernel it self, whereas indeed they are but husks, and shells, old things, and of no value.

For be it granted, that these Ceremonial old things preserve the Spiritual Truth, as shells and skins, preserve the pulp and kernel, yet that's but till the fruit be ripe, and then these are neglected and cast away. Thus Ebedmelech drew Jeremy out of the dungeon with old cast clouts, and rotten raggs, Jer. 38. yet being drawn out, he did not cloath Jeremy with them; and though veritas è pu­teo, though Truth be drawn out of the pit, out of the dungeon, by means of these Ceremonial old things, by means of these weak and beggarly elements, it is not to be cloathed with them again: In Christ Circumcision is nothing, &c. but a new Creature.

I left a doubt behind me, common to this and the next point, which I shall now clear; for if old things be passed away, and all things become new, how can we exhort men to both, or either of them?

I Answer, according to Bonaventure, things may be said to be old, and so to pass away, or become new; either,

1. In respect of the common state and condition of the whole Church, and Gods common dis­pensation; Or,

2. In respect of the special condition, and state of several persons, in several times of the Church.

1. In regard of the common condition and state of the Church, and Gods dispensation; old things, Ceremonial and Moral then passed away, when God in the fulness of time sent his Son to put an end to the Ceremonial Law, and to destroy the works of the Devil; and in this respect, true it is, that both Ceremonial and Moral old things are passed away.

2. In regard of the special condition, and state of several persons: Some there are to whom the old things are not yet passed away, these we exhort to let these old things pass away; To this purpose the Apostle speaks, 2 Cor. 6.1, 2. We (saith he) as workers together with him, beseech you, that ye receive not the Grace of God in vain, for he saith, I have heard thee in a time accepted, and in the day of salvation have I succoured thee: Behold, now is the accepted time, behold now is the time of salvation. The like we understand by Psal. 95.7. Luk. 4.18.

2. Things are said to be, which ought to be, not which are alwayes actually such, id fit, quod jure fit.

The Apostle exhorts the Colossians to put off the old man, Col. 3.8. and yet vers. 9. he saith, they had put him off, (i. e.) it was their duty to put him off, and they professed so to do, Hebr. 5.4. No man takes this honour, &c. (i. e.) no man ought to take it, otherwise nothing was more ordinary, than for the Jews to be ambitious of it, and buy it of the Roman Governours.

The old things are passed away, (i. e.) they ought to pass way: And thus we are exhorted to let them pass away from us.

When the Moral old things shall pass away, then all things shall become new, (i. e.) Holy, Just, and Good.

It's useful for Reproof and Exhortation.

1. It Reproves those who pretend these new things, new garments, yet walk not [...], honestly or decently in such habit as befits the new day, and put not on the Lord Jesus Christ, but walk in rioting and drunkenness, in chambering and wantonness, in strife and envying, in wrath, revenge, anger, lying, cursing and swearing. These, and such as these are the Old Mans Wardrobe, the Old Mans night-gueere, and befit not the new Man, or the new Day. What a shameful contradiction it is, to be called by the new name of Christians, yet live like Heathens and Infidels!

[Page 231]2. It Reproves those who dote upon a Ceremonial Worship and Service of God, who dote upon old things, when all things are become new, who know no other Service of God, than what they can hear, and see, and feel. Like Micha, who pleased himself extreamly, that he had a molten Image, and a Teraphim; and an house of Gods, and a Levite for his Priest, Judg. 17. Alas! they consider not that God is a Spirit, &c. they consider not, That man indeed looks at the outward ap­pearance only, but the Lord beholds the heart. He tells the Woman, though she profest the worship of the true God, yet because she, with other Samaritans, confined his worship to a certain place, ye worship (saith he) ye know not what. And St. Paul tells the Galatians, who would have Circum­cision a part of Christian Religion, and confound the old Ceremonies with the Truth; That in Christ, Circumcision saith he, availeth nothing, and uncircumcision availeth nothing, but a new Crea­ture.

NOTES AND OBSERVATIONS UPON GALATIANS III. 1.

[...].

O foolish Galatians, who hath bewitched you, that you should not obey the truth, before whose eyes Jesu [...] Christ hath been evidently set forth, crucified among you.

THe Galatians being converted unto Christ, cer [...] [...]ews who pro­fessed Christianity, had in part perverted them, [...] [...]ought them back to Judaism, perswading them to embrace it [...] with the Go­spel; alledging the Example of Peter and ot [...]

With these, the Apostle deals somewhat sharply Ch [...] [...].6. I marvel, saith he, how it comes to pass that [...], ye ar [...] devolved or turned about unto another Gospel? He alludes, saith Hierom to the Hebrew [...], whence he would imply, they had their nam [...] Galatians, volatiles, easily turned (like a wheel) from Christ to Moses; from the Gospel to the Law; from the Spirit to the Letter: and like tartness he useth in the Text, when he calls them, [...], Foolish Galatians.

To these, upon this occasion, St. Paul writes this Epistle, and after his salutation, he vindicates the Authority of his Apostleship and his Doctrine, and how he preach'd it among the Gentiles, and executed his office of Apostleship: and in this narration, he spends most-what, the first and second Chapters.

In the third and fourth Chapters, he applys himself more closely to the business in hand, and proves at large, that a man is not justified by the works of the Law, but by faith in Jesus Christ: And this is the Argument of his Discourse throughout the third and fourth Chapters.

The fifth and sixth Chapters are exhortations unto Christian Duties.

Now, as he began his first part, with a sharp and abrupt reprehension, I marvel ye are so soon removed from him, that called you into the grace of Christ, Chap. 1.6. with like authority or greater, he begins his second part with the Text: Wherein he charges them with crucifying the Lord Je­sus, with disobedience unto the truth, though declared unto them; that they suffered them­selves to be bewitched with false doctrine; and therefore charges them with misunderstanding of it.

The Divine Axioms, or points of Doctrine, contained in these words are these.

1. Jesus Christ was crucified in the Galatians.

2. Jesus Christ was evidently set forth, crucified in the Galatians.

3. The Galatians did not obey the truth.

4. Some or other had bewitched them, that they did not obey the Truth.

5. The Apostle, for this reason, calls them foolish Galatians.

This is a hard saying, who can bear it? But,

That this may appear to you, we must enquire 1. What crucifixion is? And, 2. How the Lord Je­sus was crucified? 3. How, and whether he was crucified among the Galatians, or in the Gala­tians?

Crucifixion is that painful, that lingering, that shameful, and that a [...]cursed death of the Cross, unto which Christ humbled himself, and became obedient unto, Philip. 2.8. This painful, lingering, shameful, accursed death of the Cross, the Text saith, our Lord suffered among the Galatians.

How among them? Our English word (among) is borrowed of our Neighbours the Low Dutch word gemengt, that is mixt or mingled, so that some where in that Region of Galatia this was done; and accordingly Martin Luther turns the word unter, inter, sometimes between us, or among us; so Piscator, so the Low Dutch, but they put in the Margin, or in you; and the French Bible, and the Italian and Spanish Bibles, all our Latin Translations, that of Erasmus, that of Castellio, that of Beza, only the Vulg. Latin hath in vobis, in you: All our English Translations, Tyndal, Coverdale, and three others, except one English Manuscript, which hath (in you.) And what else, I beseech you sig­nifies [...] in the Greek, and in vobis in the Latin, but in you, in plain English?

But how do they make it good, that Christ was crucified among the Galatians?

The Evangelists tell us, He was Crucified in or near Jerusalem, without the Gate, and how then among the Galatians? Galatia was a great way off Jerusalem.

It will make somewhat toward the opening of this Truth, if we enquire what these Galatians were, and where they dwelt.

They are said to have been a people which descended of the Gauls, called therefore Gallograeci, but first Gomoritae, from Gomar the Son of Japhet, saith Josephus, lib. 1. They were Scituate in the Lesser Asia, between Pamphilia on the South, on the East Cappadocia, on the North the Euxine Sea, saith Ptolomy in his first Table of Asia.

These are the people among whom Christ was Crucified: But how could this be, that Christ should be Crucified at Jerusalem, and yet among the Galatians?

Our Expositors have much ado to bring both together; One, and he no mean man, answers thus, Although Christ was Crucified at Jerusalem, yet saith he, Paul tells us then, by my preaching his Passion, Life and Cross, He hath been so lively set forth, that ye might even see him before your eyes, as evidently as the Jews saw him on the Cross at Jerusalem; among you, (saith he) lately in your age, as it were before your eyes; and perhaps some of you, at that very time were present at Jerusalem, and beholding Christ on the Cross among you, (i. e.) in your age, in your time, or in you, saith he, that is, in vicina via, near you, in Judea, almost among you, and before your eyes Crucified: I could weary you and my self too with the shifts, that some, both Ancient and Mo­dern Expositors have found out, to bring Galatia and Jerusalem together, which are at least ten dayes journey one from other.

O Beloved, how little hath Christ been known, or yet is he known according to the Spirit? how few of that multitude, who repute themselves Christians, can truly say with St. Paul, Though I have known Jesus Christ according to the flesh, yet now, I know him so no more? 2 Cor. 5. for is not Jesus Christ the wisdom of God, and the power of God, 1 Cor. 1. Is he not made unto us Wisdom, Righte­ousness, Sanctification and Redemption? Is not the Truth in Jesus, the putting off the old Man, and put­ting on the new? Ephes. 4.

Know we therefore that Christ is crucified and slain divers wayes:

1. In Adam, when his innocent Nature in us is murdered, Revel. 13.8. and all that dwell upon the earth shall worship him, whose names are not written in the Book of Life, of the Lamb slain from the foundation of the world.

2. Crucified in the flesh upon the Cross, 1 Cor. 15.3. Christ died for our sins, according to the Scri­ptures.

3. In the Spirit, as often as his good motions are suppressed in us, For such crucifie to themselves the Son of God afresh, and put him to an open shame, Hebr. 8.6. So that it will be no hard matter to declare how Christ was Crucified in the Galatians; nor will it be very difficult to find out yet, even now where our Lord both was and is daily crucified, and by whom, alas! poor Pilate was not the alone crucifier of Christ.

And first how can Christ be said to be crucified in the Galatians?

To which I answer, when they yielded not unto the motions of his Spirit in themselves, but withstood them, resisted them, when they withstood the holy inspirations of Christs Spirit striving with them, when they grieved, when they quenched the holy fire in themselves, when they yielded unto the inward Antichrist usurping a power in them, for both cannot live together: Thus Vata­blus explains the Vulg. Latin, in vobis, inter, vobis, spiritus sanctus, &c. Isai. 53.5. He was wounded of our transgressions, and bruised of our iniquities.

But can the true Christ of God be crucified and slain?

The Divine Image, saith holy Bernard, Non est deleta, sed obruta, it is not wholly wiped out, but overwhelmed. The sacred Emblem represents unto us in the Lion Rampant, the Devil above, and the Lamb below trodden under foot, but looking up, and expecting when he shall be owned and restored; mean time, as to them, in whom he is crucified, he lies as utterly dead; for thus the Pro­phet, Isa. 59.14. tells us, that Truth is fallen in the street; what street is that? Lata & licentiosa carnalium vita, saith Hierom, that broad street, and licentious way, and life of carnal men; which is that which St. John tells us of, Revel. 11.8. that the two witnesses, the Law and the Prophets, which witness of the Righteousness of God, Rom. 3.21. They lye dead in the street of that great City, which St. Austin understands to be the Devils City, which is spiritually called Sodom and Aegypt, where also our Lord was crucified.

Observ. 1. Hence it follows, that Christ is in all men, either dead or alive, either crucified or glorified.

Observ. 2. Christ is, and lives in Believers, Col. 1.27. To whom God would make known what is the riches of the glory of this mystery among the Gentiles, which is Christ in you the hope of Glory: So 2 Cor. 13.5. Examine your selves whether ye be in the faith, prove your own selves, know ye not your own selves, how that Jesus Christ is in you except ye be reprobates? And indeed, how can Christ be, and live otherwhere than in his believers, since he works all their works in them?

Hence the true believers have their Name, and are called Christians, from Christ in them; and al­though denomination may possibly be from somewhat that is without a man, as from his effects; as Tully said Verres had his name ab everrendo, from rooting up all whereever he came; yet no man is said to be strong, but from strength within him, nor wise, but from inward wisdom, nor righte­ous, but from inward righteousness, nor good, but from goodness in himself; in a word, a man cannot be called a Christian Man, but from Christ in him, who is the goodness, the righteousness, the wisdom, the strength, and power of God.

Observ. 3. Hence it follows, that there is an inherent, an inward righteousness in the Believers of Jesus Christ: This I proved at large, when I opened and vindicated lately, that mistaken and mistranslated Text, Heb. 10.34. which is to be read thus: Knowing that ye have in your selves a better and more enduring substance.

Here we might reprove those, who own not, nor acknowledge the Lord Jesus Christ so near them, as to be in them.

Axiom. 2. Jesus Christ was evidently, or before their eyes, set forth crucified in the Galati­ans. Since it's certain, that Christ was not set forth before their eyes outwardly, as all agree; by their eyes then, must here be meant their minds, or the eyes of their understanding, as Ephes. 1.18.

But how do we understand the word [...], which we turn set forth? Not to trouble you with an old errour arising from a misunderstanding and false reading of the word, the Latin word prescriptus for praescriptus: Two wayes there are which seem more probable, 1. That the crucifixion and death of the Lord Jesus [...], was set forth by the Sacrifices and Ceremonial Services of the old Law, as also by the Prophets. 2. That by the preaching of the Gospel, and administring the Sacraments, the Lord Jesus was evidently declared and set forth, as if he had been crucified before their eyes; and both these wayes sufficiently declare the meaning of the Apostle here, and both these wayes, [...], word for word: Christ was written of in the holy Scripture, and set forth in writing before us; Moses wrote of me, saith our Lord, Joh. 5.46. and we have two places in the margin, Gen. 3.15. Deut. 18.15. whereas indeed in all his writings, especially in the Ceremonial Law, in all the Sacrifices, &c. Moses wrote of Christ, so did all the Prophets, and David, and other Pen-men of the Psalms, as our Lord saith, Luk. 24.44. And he said unto them, these are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written